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Vol.  VHI         ""  JANUARY  B§7  r**"        No.    1 


''HE  meeting  of  the  Board  of  Trustees  of  the  Tirumala-Tinipati 
Devasthanams  was  held  on  the  26th  December  1956,  at  T-  T. 
Devasthanam  Office  Tirupati,  under  the  Chairmanship  of  Sri  G. 
Venkata  Reddy  member.  Sri  R.  Nathamuni  Reddy,  Sri  B.  Appala- 
swamy  and  Sri  Y.  Subba  Rao,  members  attended  the  meeting. 
Sri  G.  Anna  Rao,  .Executive  Officer,  was  present. 

The  Board  decided  And  "approved  the  taking  over  of  Sri 
Vedantha  Vardhini,  Sanskrit  College  at  Hyderabad,  by  the  Board 
of  management  which  handed  it  over  to  the  Devasthanams  some 
months  back.  It  may  be  recalled  that  Sri  Vedantha  Vardhini 
Sanskrit  College,  was  taken  over  by  T.  T.  Devasthanams  in  April 
1956  and  the  Government  authorised  the  expenditure  on  this 
college  originally  under  section  85  (x)  (i)  of  the  Act.  By  a  subsi- 
quent  order  the  Government  cancelled  the  order  stating  that  the 
administration  of  this  college  cannot  be  deemed  to  be  work  or 
undertaking  within  the  scope  of  section  85  and  that  the  expenditure 
may  be  met  from  the  surplus  if  any  under  section  31  of  the  Act. 

The  Board  also  recorded  the  letter  dated  8th  December  1956 
of  the  Under  Secretary  to  the  Government  of  India  informing  that 
the  President  of  Indian  Republic  was  pleased  to  sanction  an 
estimate  for  Rs.  4,35,  600/-  a  grant  equal  to  half  the  estimated  cost 
for  the  construction  of  motorable  road  to  Papavinasanam,  subject 
to  a  maximum  of  Rs.  2.17,800/-'  (Rupees  two  lakhs,  Seventeen 
thousand  and  eight  hundred)  only  from  the  Central  Koad  fund 
(Ordinary)  Reserve,  the  balance  of  the  cost  to  be  met  by  the 
Tirumala-Tirupati  Devasthanams. 

The  Board  recorded  the  report  on  the  working  of  the  T.  T.  D. 
Information  Centre  at  Colombo,  with  thanks  to  Sri  N.  V.  Subra- 
rnanyam  of  Colombo  for  the  good  work  he  carried  on,  in  Ceylon 
on  behalf  of  this 

ea    o   ts     evasanare.t. 

The  Board  also  required  £e\^ExecTOVeH^rfl^iWtif:ijS(|beed  to 

utta   with  the    Devasthatiam    Engineer  to-  «|^t'h®^gyfeerty  in 


Calcutta  estimated   on  receipt  . 

Association,  Calcutta  agreeing  to  the  terms  proposea-uy'  th 

for  the  purchase  of  the  samf  for  establishing  an  information  centre 

their.  1  "  '*'"      m| 

The  Board  resolved  an|  sanctioned  the  Purchas|^|he  land 
adjacent  to  the  Choultry  fnder  cons.lruq.tkjn  on  ,/n  Wejat  of  49 
cents  covered  by  Survey  -No,-  rtfron  Sri  V'. 

Narasimha  Chariar. 


The  information  Centre,  started  some  time  ago  at  Vijayawada, 
for  and  on  behalf  of  the  T.  T.  Devasthanams,  was  inaugurated  on 
the  22nd  December  1956  by  Sri  C.  Anna  Rao,  Executive  Officer, 
in  the  presence  of  the  elite  of  the  town.  Dr.  T.  V.  Chalapathi  Rao 
Garu  presided  on  the  occassion.  Sri  Yadla  Suryanarayana,  Secre- 
tary of  the  Centre,  welcomed  the  gathering  and  said  that  such  a 
centre  was  necessary  to  kindle  religious  fervour  in.  these  material- 
istic days.  Sri  Chaganti  Sambayya  Pantulu,  Formerly  Commis- 
sioner of  the  T.  T.  Devasthanams;  described  how  very  many 
improvements  have  been  carried,  out  during  the  last  five  years 
in  the  Devasthanams.  Sri  C.  Anna  Rao,  explained  the  objects  of 
starting  such  centres  and  also  their  working  at  Hyderabad,  Madras, 
Bangalore,  Bombay  and  These  centres  are  intended 
to  serve «the  pilgritjilpL  hij  pwn*,ar,ea  and  to  propogate  the  tenets  of 
Hindu  \eligi ou'S^and  kindle  in  the  minds  religious  thoughts.  He 
stated  that,  \vorReeTproperly  on-sound  lines,  the  centre  is  bound  to 
be  very  "useful  for  .the  citizens  of  Vijayawada  area.  Thejibrary 
containing  the  Devasthanam  publications  will  be  made  available 
for  the  public  of  the  place.  ; 

Dr.:  Chalapathi  Rao  Garu,  while  thanking  the  T.  T.  D. 
aiithoritiess|0j:  having  opened  the  centre  to  serve  the  people  of  the 
area1,  stated  that , the  •Advisory  Committee  would  strive  hard  to 
make  the  centre  very  "popular  and  useful  to  the  pilgrims  and  the 
devotees  of  Sri  Venkateswara. 



Sri  O.  V.  Alagesan,  Deputy  Minister  for  Transport,  Govern- 
ment of  India,  declared  open  the  newly-formed  road  to  Papavina- 
sam  from  Tirumala  on  the  1st  January  1957. 

Akasaganga  and  Papavinasam  are  important  sacred  water-falls 
about  two  miles  away  from  Tirumala.  They  are  beauty  spots 
also.  Access  to  them  had  hitherto  been  through  stone-set 
foot-paths.  The  newly  formed  road  touches  Akasaganga  also. 
The  length  of  the  road  is  four  miles  and  four  furlongs. 

The  T.  T.  Devasthanams  decided  to  lay  a  motorable  road  to 
Papavinasam.  The  Central  Government  sanctioned  half  grant  of 
Rs.  2,17,000. 

Sri  C.  Anna  Rao,  Executive  Officer,  welcoming  the  Minister, 
said  that  it  was  with  the  object  of  affording  an  opportunity 
for  every  pilgrim  to  visit  Papavinasam  and  Akasaganga  that  the 
Devasthanam  Board  had  decided  to  form  this  road  and  this 
would  be  made  a  pucca  motorable  one  within  a  year.  He 
also  said  the  Devasthanam  had  a  scheme  to  make  Tirumalai  a 
health  resort.  He  catalogued  the  various  amenities  the  Devas- 
thanams were  providing  to  the  pilgrims  including  the  opening  of 
Information  Centres  in  various  parts  of  India.  According  to 
the  recent  statistics  of  passengers,  the  revenue  under  pilgrims 
traffic  contributed  sub-station  portion.  Therefore,  it  was  incum- 
bent on  the  part  of  the  railway  administration  to  provide  more 
facilities  for  the  convenience  of  pilgrims  at  important  centres. 
The  Devasthanams  had  recently,  in  accordance  with  the  orders 
of  the  Government,  agreed  to  allow  non-Hindus  also  to  Tirumalai 
subject  to  certain  conditions.  He  urged  the  early  extension  of 
broad  gauge  railway  line  to  Tirupati  from  Renigunta  and  the 
running  of  diesel  cars  within  a  radius  of  50  miles  from  Tirupati 
connecting  it  with  the  famous  pilgrim  centres  of  Tir,uttani  and 
Kalahasti.  This  would  go  a  long  way  to  help  the  pilgrims  as  well 
as  the  students  studying  in  the  Sri  Venkateswara  University  coming 
Troni  the  surrounding  areas. 

Sri  O.  V.  Alagesan,  addressing  the  gathering,  said  that  he 
expected  the  road  would  be  completed  before  January  1958.  The 
provision  of  this  road  was  an  important  amenity  for  tourists.  He 
wished  that  non-Hindus  also  should  come  and  appreciate  the 
beauty  and*  healthy  atmosphere  that  prevailed  at  Tirumalai, 

although  they  would  not  be  permitted  into  the  temple.  He 
appreciated  several  amenities  being  now  provided  by  the  Devas- 
thanaras  to  the  pilgrims  and  the  laying  of  this  road  was  an 
additional  amenity.  He  appreciated  also  the  efforts  made  by  the 
Devasthanams  in  opening  Information  Centres  all  over  India  for 
the  benefit  of  pilgrims  to  provide  information  regarding  pilgrimage 
to  Tirupati.  He  pointed  out  that  the  road  which  he  was  declaring 
open  could  be  connected  to  several  other  waterfalls  nearby. 

Sri  G,  Ramaswami  Reddi,  Peishkar,  T.  T.  Devasthanams, 
Tirupati  and  Dr.  A.  Ranganna,  Member  of  the  Tirurnala  Consul- 
tative Committee  also  spoke  on  the  occasion. 

."  If  the  road  is  rough 
And  the  journey  steep, 
If  you  find  it  hard 
The  pace  to  keep, 
Don't  &ive  up  ! 
If  you  seem  ;o  loose 
When  you,  ought  to  win, 
If  the  feeling  comes 
That  you  must  give  in, 
Don't  &ive  up ! 
If  all  the  world 
Seems  hard,  unjust- — > 
Keep  close  to  God 
And  in  Him  trust, 
Don't  &ive  up  !" 

— G,  Kleiser. 

"  The  stream  that  flows  has  legs  all  over, 
The  fire  that  burns  has  tongues  all  over, 
The  wind  that  blows  has  hands  all  over, 
And  I  that  pray  have  faith  all  over." 

—A.S,  P.  Ayyar. 

~  Sri  T.-K.  Gopalaswami  Aiyangar,  M.A.  , 

r:  (51.) 

(Kesavaya  namah). 

Surrender  unto  Lord  Srinivasa  from  whose  limbs  god 
Brahma  and  god  Siva,  emanated. 

&HIS-  epithet  of  Lord  Srinivasa  is  to  be  construed  on  the  basis 
of  the  import  expressed  by  the  component  parts  Which 
compose  the  word  Kesava.  This  sacred  name  is  enumerated  twice 
in  the  Vishnu  sahasranama  of  the  Mahabharata  thus. 

:  I  and 

The  etymologists  split  the  word  as  Ka  and  Isa  and  take  '  Va  *  as 
the  remnant  of  the  root  ayat  subsequent  to  grammatical  amalga- 
mation. The  parts  Ka  and  Isa  are  taken  to  signify  the  official 
creator  Brahma  and  God  Rudra  respectively.  In  support  of  this 
view,  an  authority  is  cited  from  the  Harivamsa,  as  an  address  to 
the  Lord  couched  in  the  words  of  Rudra  himself  who  etymologizes 
the  term  Kesava  thus.  "  The  part  Ka  conveys  the  sense  of 
Brahma.  lam  the  master  (Isa)  of  the  embodied  souls  (sarva- 
dehinam).  We,  two,  are  bora  of  Thy  limb  (anga).  Hence  Thou 
art  popularly  known  as  Kesava"., 

Vacasptya  laxicon  endorses  clearly  that  Rudra  declares  unequivo- 
cally the  relationship  between  Him  on  the  one  hand  and  himself 
and  Brahma,  put  together  on  the  other.  Rudra  states  that  he  is 
the  grand-son  of  Kesava  whose  first  born  is  Brahma. 

Some  commentators  dichotomise  the  word  in  the  same  manner 
as  before  (Ka  and  Isha)  and  attribute  the  sense  of  absorption  to  the 
part  Va  as  Vayati  and  finalise  the  compound  to  designate  Him  as 
Kesava  who  weaves  into  Him  or  withdraws  within  Himself 
•(13^  W%)  both  Brahma  &  Rudra  at  the  time  of  Pralaya  or 
Involution  'of  the  universe.  ($t  flfll,  f^T:  55.  - 


The  fact  that  Brahma  and  Rudra  are  the  products 
in  the  creation  of  the  universe  is  well  exhibited  in  the  Visvarupa 
Avatara  of  Lord  Krishna  in  the  Bhagavadgita  thus. 


Some  other  etymologists  maintain  that  the  term  Kesava  can 
be  split  into  $>  ST,  and  t$T  signifying  Brahma  Vishnu  and  Siva  and 
finalise  the  compound  as  Kesava  whose  function  is  defined  as 
control  over  Trimurtis.  The  process  of  dissolution  of  the 
compound  is  thus  explained. 

But  this  sort  of  dissolution  of  the  compound  is  at  variance 
with  the  Bhagavadgita  text  which  is  unanimously  acknowledged 
as  an  authority  and  in  which  Lord  Krishna  Himself  is  addressed  as 
jtesaya  by  Arjuna.  "  i^rtift  *r  <wrfo  f«rrftcfir>  %3T*  I  "  B.G.  (1  1-14) 
JHence  Lord,Krishna  who  is  an  avatar  of  Lord  Vishnu  arid  identi- 
fied with  Kesava  cannot  be  taken  to  be  under  the  control  of  some 
other  entity  beyond  the  jurisdiction  of  Trimurtis.  Moreover  this 
sort  of  grammatical  dissolution  is  not  satisfactory  and  tenable  in 
t  fee  light  of  the  Bhagavad  Gita  authority  quoted  above. 

Some  scholars  split  the  epithet  under  discussion  as  %  and  %m 
and  construe  that  the  Lord  lays  Himself  down,  motionless  like  a 
corpse  (sava)  on  the  serpant  couch  in  the  water  (%)  of  the  milky 
ocean  at  the  time  of  Pralaya,  Thus  the  epithet  Kesava  is  meant  to 
indicate  the  position  of  the  Lord  at  the  Pralaya  stage,  withdrawing 
the  animate  and  the  inanimate  universe  into  His  invisible  (Sukshma) 
form  (%  .31%  sr^ct  *nft  9o$  |R  .%^:)  This  assumption  of  Kesava 
form  in  the  state  of  Pralaya  is  the  outcome  of  His  concrete  love 
vvtien,  a  serious  crisis  is  reached  in  the  history  of  the  adventures  of 
the"  embodied  souls  ip  bondage.  ,  At  the  time  when  egcism 
becomes  so  inflated  and  sinfulness  becomes  so  iniquitous  that  the 
Ix>rd  ,out  of  infinite  mercy  withdraws  the  instruments  of  evil  and 
tKtis  arrests  wrong  from  their  career  of  crime  and  sin.  Thus  in  the 
light  of  this  sort  of  dichotomy,  the  epithet  Kesava  signifies  the 
form  of  the  Lord  in  the  pralaya  state,  who  remains  single,  of 
course,  .with  Lakshmi  as  His  integral  part 
era;  <r<  fffi  tr^ 

.  Another  set  of  etymologists  deem  the  part  %3T  referring  to  the 
beautiful  hair  on  the  head  of  the  Lord  and  apply  the  word  with 
possessive  sense  to  signify  Him  who  is  possessed  of  beautiful  and 
attractive  tresses  (£f%f^qi:  %^ri:  ZRJT  -  ^;  if.fig-).  While  Lord 
Krishna  was  bora  in  the  jail  with  all  His  divine  features,  He  is 
described  in  the  Srimad  Bhagavata  to  possess  beautiful  tresses 

Some  trace  the  etymology  of  the  word  on  the  authority  of  Sri 
Bhagavata  and  Vishnupurana  and  expound  that  the  component  part 
Kesa  refers  to  a  demon  also  known  as  Kesi  and  that  part  Va 
signifies  the  sense  of  killing.  (In  Sanskrit,  root  Ava  is  employed 
in  several  senses,  ®tt  —  to  portect,  go,  shine,  please,  satisfy, 
know,  enter,  hear,  appropriate,  beg,  act,  desire,  attain,  embrace, 
kill,  give,  divide,  and  grow.  ^oT-Trf^-eBitfT-sf^cf-^Rr^iT-sig^r  *raor- 
spn«ltf-3iRqr  -  f^greu^rfefR  -  fif  *n  -  ?y\:  *IFT  -  !<%§.)  The  word  thus 
formed  with  such  component  parts  is  mean  to  signify  Him  as 
Kesava  who  is  the  killer  of  a  demon  Kesi  or  Kesa.  Kamsa, 
learning  from  Narada  that  Krishna  and  Balarama  were  still  alive 
sent  the  demon  Kesin  who  haunted  the  forest  of  Brindavan,  in 
the  form  of  a  horse,  to  destroy  them  by  trampling  them  down. 
Krishna  however  stuck  His  arm  into  the  horse's,  jaw  and  thus 
tore  it  to  pieces.  In  this  context  Sri  Bhagavata  runs  thus., 


'Oh  Lord  Janardan,  Thou  shalt  be  known  in  the  world,  by  the 
name  of  Kesava  since  a  wicked  demon  Kesi  was  killed  by  Thee  ". 
This  episode  is  mentioned  by  Sri  Andal  in  th,e  course  of  her 
description  of  Tiruppavai  as  "  uDireumii  i-flsrr/F^/rSsrr  "  (mavai  pilan- 
thanai)  as  a  refercnc  to  Sri  Lord  Krishna  as  a  killer  of  a  demon 
disguised  in  the  form  of  a  horse. 

Some  etymologists   attribute  the  sense    of  'energy  or   Sakti^to 
the  part  Kesa  of  Kesava  and  admit   Kesi  or  Kesin  as  its  primitive 


form.  On  the  strength  of  the  Vedic  authority  as  '  sp-f  ; 
the  commentators  conclude  that  the  three  potent  powers  referred 
to  by  Resin  signify  the  Trinity  of  Brahma  Vishnu  and  Siva  and 
that  Kesava  represents  some  other  entity  who  has  control  over  the 
Trinity.  (''  5T2J:  %%*:  ffa  wt:  -  3Hf^3RniH^nrf  «5I^W:  %RTfl%flT:  ") 

It  is  maintained  by  some  scholars  on  the  authority  of  the 
Mahabharata  that  Kesa  of  Kesava  conveys  the  sense  of  distinct 
potent  rays  of  the  Lord  penetrating  and  inhering  in  the  orb  of  the 
luminaries  like  the  sun  moon  etc.,  and  that  by  virtue  of  being 
possessed  of  such  rays,  He  acquires  the  title  Kesava.  In  the  words 
of  the  Lord  Himself  it  can  be  stated  thus. 


.  (  "  The  rays  which  illuminate  (the  luminaries)  are  known  as 
Kesa.  Hence  Vedic  seers  name  Me  as  Kesava  as  the  owner  of  the 
rays  "  )  (%5Rrf?ffiF: 

Of  all  the  etymologies  stated  above,  the  splitting  of  the  epithet 
as  Ka  and  Isa  seems  to  be  grammatically  satisfactory  and  contex- 
tually  true.  That  Brahma,  Rudra,  Indra  and  other  gods  frequent 
their  visits  to  the  shrine  of  the  Lord  as  their  main  stay  of  hope  to 
maintain  their  respective  official  posts  is  stressed  in  almost  all 
Jhe  episodes  relating  to  the  holy  hill  and  in  subsequent  epithets. 

^stf^r^f^ro  ?ro:  i  65)     s^snft^rcw^m'tesflrwr 
W  I  (57) 

The  spiritual  experiences  of  the  great  azv'ars  who  visualised 
the  Lord  in  the  course  of  their  trance  testify  to  the  import  con- 
veyed by  the  etymology  of  the  epithet  under  discussion.  One 
gtjeat  Azvar  Tirumazisai  by  name  who  commences  his  work 
("  Nanmugan  Tiruvandadi  ")  to  etymologise  as  it  were  the  epithet 
Kesava,  expresses  thus  : 

(1)  tsaastQpit'fcar  isirtrirtLiaiBrear 

(Lord  Narayana  created  the  Four-faced  Deity  Brahma  who  in  his 
turn  as  an  official  creator  created  Sankara).     The  .same  azvar 


specially  mentions  Lord  of  the  Venkata  hill  in   the  closing  stanzas 
and  appears  again  to  reiterate   His  Kesava  characteristic  thus  : 


(Now  I  realised  that  Thou  art  the  worshipful  Godhead  to  Siva 
and  Brahma  (masc).  I  have  known  Thee  as  the  Lord  and  as  the 
primary  cause  of  the  universe.  Then  constitutes!  all  that  I  learnt 
and  am  learning.  Thou  are  indeed  good  deed.  I  realised  that 
'Thou  art  Lord  Narayana').  From  the  tenor  of  the  closing  of 
the  text  with  the  final  mention  of  Lord  Srinivasa,  it  may  however 
be  construed  that  the  author  reveals  the  Kesava  characte.ric.of  the 
Lord  as  visualised  by  Him  in  the  course  of  his  trance. 

Sri  Nammazvar,  Kulasekhara  Azvar  and  Tirumangai  Azvar 
also  make  a  special  mention  of  the  supremacy  of  the  Lord  with 
reference  to  god  Brahma  Siva  etc.,  thus. 

(3)  $G)irir:!B<53sn-.8igiuauur§pi*  (SanprsrreorQp&Mjiu* 
QfQetiiL  assurer  nso/fg^a^tk/ii  jst@Qsuaat-. 

(Periya  Thirumozi  6-10-8). 

(4)  &<SfiiruieB>jQujffgfiiJt  iff  gnat  ^/LOIT  •/?(?«  IT  ma* 

(Perumal  Tirumozi  2-1-9). 

(5)    /J?g3T6zr/?Llc_  ^CT3i_uj/r@j 
^/esresflLiQu  L/s&)ffiuu 

(4th  Thirumozi  3rd  Stanza). 
This  epithet  is  considered  to  be  the  first  and  the  foremost 
among  the  twelve  important  names  of  the  Lord  which  are 
invariably  uttered  at  the  time  of  the  performance  of  any  religious 
duty  subsequent  to  the  Achamana  or  sipping  of  holy  water  thrice. 
The  names  are  Kesava,  Narayana,  Madhava,  Govinda,  Vishnu, 
Madhusudana,  Trivikrama,  Vamana,  Sridhara,  Hrshiiesa,  Padma- 
nabha  and  Damodar'a.  In  this,  Kesava  is  first  enumerated  as  the 
most  conspicious  among  the  twelve  names  by  reason  of  its  definite 
declaration  of  the  overlordship  of  the  Lord  in  respect  of  other 
gods.  This  Kesava  aspect  is  estimated  more  than  Narayana— 
Madhava  aspects:  of  the  Lord. 

2  Ml  ^ 

Again  this  epithet  is   invariably   associated   with  the  perfor- 
mance of  every  religious  duty  to  declare  that  worship  or  salutations 
to  the  gods  (like  Brahma,  Siva  etc.,)  will  ultimately  reach    Kesava 
and  result  in  His  worship  alone,   like  the  water  that  falls  from  the 
clouds  flows  into  the  ocean. 

3ft  W  *F 


That  Lord  Srinivasa  is  absolutely  identical  with  Lord  Kesava 
is  unambiguously  confirmed  by  the  famous  excerpts  from  the 
puranas  as  $«&  §12^35:  and  *?i$5i  H^ISI  %?T-5rq  I 

Thus  it  can  be  conceded  that  the  epithet  under  discussion 
reveals  that  Lord  Srinivasa  is  the  primary  cause  of  creation  and 
the  ultimate  refuge  to  all  the  souls  including  the  official  creator 
Brahma  and  god  Rudra. 

Padmavathi's  Brahmotsavara  at  Tirucfaanur. 

The  annual  Brahmotsa  van  festival  of  Sri  Padmavati  Thayarlu 
was  conducted  for  nine  days  from  29-11-1956  to  7-12-1956,  The 
Car  festival  was  on  6-12-1956  and  it  was  largely  attended.  On 
7-i-12-1956  the  day  on  which  Sri  Padmavathi  was  born  on  a  Lotus 
was  celebrated  with  the  speciality.  That  day  at  Tirumala  the  day's 
functions  completed  by  about  3  a.m.  in  the  morning  and  baskets 
full  of  Thulasi,  Pasupu  clothing  etc.  were  taken  from  Tirumala  to 
Tiruchanur.  It  is  deemed  that  the  Lord  Himself  is  proceeding  to 
Tiruchanur  to  attend  the  festivity  of  the  birth-day  of  His  consort. 

These  honours  were  received  at  the  foot  of  the  Hills  at 
Timpati  with  all  honours  at  the  foot  of  the  Hills  and  taken  round 
the  temple  of  Sri  Rama  and  Sri  Govindaraja  in  Tirupati  and 
received  again  with  all  honours  at  the  outskirts  of  the  village 
in  Tiruchanur,  by  all  the  officials  and  office  holders  religious  and 
secular  and  taken  round  in  the  streets  and  finally  to  the  bathing 
mandapam.  Where  a  special  Thirumanjanam  is  conducted  at  the 
end  of  which  a  chakra  theertha,  the  holy  dip  is  given  in  the 
Pushkarani—  Padmasarovaramu.  A  picture  of  t'he  procession  with 
the  baskets  containing  the  special  prasadams  of  the  Lord  to  His 
consort  is  adorning  the  cover  of  this  issue, 


K.  Sriraivasan,  P.R.O.,  Southern  Railway. 


AKSHMI  is  generally  worshipped  together  with  her  consort. 
When  she  is  worshipped  alone,  her  devotees  exalt  her  to  the 
position  of  the  energy  of  the  Supreme  Being.  Lakshmi  is  re- 
presented as  sitting  at  the  feet  of  Vishnu  in  his  repose  on  the  snake 
Ananta,  or  as  flying  with  him  on  his  Vahan  Garuda.  Alone,  she 
is  pictured  as  standing  on  a  lotus,  her  symbol. 

O  Goddess,  the  supreme  person  is  your  Beloved  ;  Adisesha  is 
your  couch  and  throne  ;  Garuda,  who  forms  the  self  of  the  Vedas 
is  your  vehicle  ;  Maya  which  deludes  the  universe  is  your  veil  ;  the 
hosts  of  gods  with  their  beloved  ones  are  your  attendants  and 
maids.  Your  name  verily  is  '  Sri  '.  How  can  we  praise  you? 

The  absolute  form  of  Vishnu  which  is  immutable,  infinite  and 
most  powerful  ;  the  defined  form  of  his  which  is  most  wonderful 
and  dearer  than  the  other;  and  also  the  other  forms  which  he 
assumes  at  his  own  will  for  his  sports  at  these,  they  say,  are  closely 
united  with  your  transcendental  forms  and  avatars  which  are  ever 
suitable  to  his  own. 

Sri  Sukta  tells  us  the  benefits  that  accrue  from  worshipping 
Sree  Lakshmi  : 

"From  thy  (Lakshmi's)  propitious  gaze  men  obtain  wives, 
children,  dwellings,  friends,  harvests  and  wealth.  Health,  strength, 
power,  victory,  happiness  are  easy  of  attainment  to  those  upon 
whom  thou"  smilest.  Thou  art  the  mother  of  ail  beings,  as  the 

god  of  god,  Hari  is  their  father ;  and  this  world,   whether  animate 
or  inanimate  is  pervaded  by  thee  and  Vishnu  ". 

a  % 


Sri,  the  bride  of  Vishnu,  the  mother  of  the  world  is  eternal, 
imperishable  ;  in  like  manner  as  he  is  all-pervading,  so  also  is  the 
.omnipresent.  Vishnu  is  meaning,  she  is  speech.  Hari  is  polity, 
she  is  prudence. 

I  invoke  Sri,  to  realise  whom  fragrant  things  (like  sandal-paste 
flowers,  etc.,)  are  the  means,  who  is  unassailable  by  the  inauspi- 
cious, who  is  ever-joyful  and  the  possessor  of  wealth,  (in  the  form 
of  manure  because  of  the  abundance  of  cattle  She  has)  and  who 
is  the  Supreme  sovereign  of  all  (living)  beings. 


When  the  immortals  and  the   Danavas  were  all  pleased,  with 

great  force  they  began  to  churn  the  ocean.     From  the   ocean  there 

arose  Surabhi,  Uchchaisrava,  Airavata,  eight  elephants  of  quarters 

Airavana  and  others,   eight  she-elephants   as   Avramu   and  others, 

Kaustabha,  Parijata,   Apsaras  and  thereupon  arose  the  very  Sree, 

the  most  exalted  divine   Rama,    adorning  all  the  quarters   with 

personal  grace  as  does  the  lightening.   Having  their  minds  agitated 

by    her    beauty,  grace,  youthfulness,    color   and    effulgence,   all 

the  celestials,     Asuras  were    having     cherished    desire     for    her, 

Mahendra  brought   a  wondrous   seat  for  her  and   all   the   sacred 

rivers  brought    pure  water  in  golden  jars.    The  earth,    worthy  of 

being  sprinkled,  brought  all  the  Oshadhis  ;  the  cows  brought  fruits 

and  flowers  born   in  the  months  of  Chaitra  and   Vaishaka.     Then 

the  Rishis  laid  down  according  to  Shastras  the  proper  rites  for 

ablution,  the  Gandharvas  began  to  pour  mellifluous   notes  and  the 

dancing  girls  began  to  dance.     Then  the  clouds  began  to  put  forth 

the  sounds  of  Mridanga,  Panava,  Muraja,  Anaka,    Gomukha  and 

other  musical  instruments  and  below  conches,  Vina  and  flutes. 


ff'  q  ft 


!f^  ft 


"•Forsooth  one,  having  asceticism,  has  not  been  able  to  conquer 
anger,  one  having  knowledge  has  not  the  disassociation  ;  some  are 
great  but  have  not  been  able  to  conquer  desire  ;  is  he  god  who 
depends  upon  others  ?  Somebody  has  got  piety,  but  not  compas- 
sion for  creatures,  some  has  got  renunciation  but  not  for  salvation 
some  has  prowess  but  not  tried  by  time;  devoid  of  all  qualities 
(though)  they  are  not  my  equal.  Somebody  lives-  for  ever  but  has 
not  got  an  auspicious  character  ;  some  has  got  the  latter  but  the 
permanency  of  his  life  is  hard  of  being  known  ;  there  is  one  (Siva) 
in  whom  both  of  these  are  found  and  who  has  no  blemishes  but 
he  is  inauspiciousness  (himself)  but  there  is  one  who  is  perfectly 
auspiciousness  but  does  not  want  me".  Judging  thus  Rama 
elected  Mukunda  (as  his  Lord)  who  has  greatly  adorned  with  fide- 
lity and  many  other  virtues,  endued  with  impartiality,  untouched  by 
three  qualities,  gifted  with  all  accomplishments,  who  is  satisfied 
with  himself,  and  still  wishes  for  Anima,  etc.  ;  she  placed  round 
his  neck,  the  beautiful  lotus  garland  that  was  in  her  hands  and  was 
sounded  with  the  hum  of  the  maddened  bees;  and  then  silently 
stood  near,  indicating  by  her  bashful  smiles  that  she  has  obtained 
her  own  place.  (Then)  the  father  of  three  worlds  made  his  own 
breast  the  habitation  of  the  mother  Sree  gifted  with  great  efful- 
gence ;  Sree,  too,  with  compassionate  smiles,  began  to  nourish  her 
own  subjects  and  the  three  worlds  along  with  the  protectors 
thereof;  the  followers  of  the  celestials  along  with  their  wives 
begaii  to  sing  and  dance  and  play  on  the  diverse  musical  instru- 
ments such  as  conch,  drum  and'  Mridanga.  Showering  flowers  and 
uttering  Mantras  that  are  dedicated  to  him  the  patriarchs  headed 
by  Brahrna,  Rudra,  Angiras  and  others  began  to  chant  his  glories  ; 
and  being  looked  upon  by  Sree,  the  celestials  and  other  creatures 
along  with  patriarchs  were  gifted  with  good  character  and  other 

rrs  N 

accomplishments  and  being  disregarded  by  Lakshmi  the  avaricious 
Daityas  and  Danavas  were  divested  of  their  energy  and  sprightli- 


el     §'l     § 

iffr  *wWst  tfannfacnfrft 




Durga,  the  Supreme  Goddess,  born  of  the  womb  of  Yasoda, 
and  fond  of  the  boons  bestowed  on  her  by  Narayana,  sprung  from 
the  rage  of  the  cowherd  Nanda,  and  the  giver  of  prosperity,  the 
enhancer  (of  the  glory)  of  (a  worshiper's)  family,  the  terrifier  of 
Kamsa,  and  the  destroyer  of  Asuras. 

Durga  is  represented  in  art  as  a  woman  of  gentle  countenance 
with  ten  arms  in  each  of  which  she  holds  a  weapon.  With  one 
foot  she  presses  on  the  bady  of  Mahisha  and  the  other  rests  on  her 
Vahana,  the  lion,  which  is  depicted  as  lacerating  the  body  of 
Mahisha.  She  wears  a  crown  on  her  head  and  her  clothes  are 
magnificently  jewelled. 

The  most  formidable  aspect  of  the  consort  of  Shiva  is  Kali, 
who,  it  is  said,  destroyed  Kal,  Time  itself.  Kali  is  widely  worship- 
ped in  India  as  the  goddess  of  terror  and  the  lower  classes  are 
particularly  devoted  to  her.  Most  of  the  devil  dances,  dark  rites 
and  obscene  ceremonials  practised  in  India  by  the  lower  orders 
can  be  traced  to  her.  She  is  the  goddess  of  epidemics  and 
cataclysms.  Kali  is  propitiated  by  sacrifies  of  animals  and  birds. 

Her  face  is  beautiful  as  that  of  Sankarshana  !  She  has  two 
large  arms,  long  as  a  couple  of  poles  raised  in  honour  of  India! 
In  her  six  other  arms  she  carries  a  vessel,  a  lotus,  a  bell,  a  noose, 

a  bow,  a  large  discus,  and  various  other  weapons !  She  is  decked 
with  a  pair  of  well-made  ears  graced  with  excellent  rings!  O 
Goddess,  thou  shinest  with  a  face  that  challengetn  the  moon  in 
beauty  !  With  an  excellent  diadem  and  beautiful  braid,  with  robes 
made  of  the  bodies  of  snakes,  and  with  also  the  brilliant  girdle 
round  thy  hips,  thou  shinest  like  the  Mandara  mountain  encircled 
with  snakes!  Thou  shinest  also  with  peacock-plumes  standing 
erect  on  thy  head,  and  thou  hast  sanctified  the  celestial  regions 
by  adopting  the  vow  of  perpetual  maiden-hood  ! 

She  slew  the  Buffalo  Asura  and  she  is  praised  and  worshipped 
by  the  gods  for  the  protection  of  the  three  world  the  Asura 
who  had  conquered  the  celestial  kingdom  and  driven  out  the  gods 
from  there.  Durga  appeared  before  the  gods  as  a  female  of 
celestial  beauty  with  ten  arms  into  which  the  gods  delivered  their 
weapons,  the  emblem  of  their  powers.  On  this  occasion  she 
received  from  Vishnu  the  discus  :  from  Shiva,  the  trident;  from 
Varuna,  the  conch  or  shell ;  from  Agni  a  flaming  dart,  from  Vayu 
a  bow ;  from  Surya  a  quiver  and  arrow:  from  Yama  an  iron 
rod ;  from  Brahma  a  bared-roll,  from  Indra  a  thunderbolt ;  from 
Kubera,  a  club;  from  Viswakarma  a  battle-axe  ;  from  Samudra, 
precious  stones  and  offensive  weapons;  from  the  milky  ocean  a 
necklace  of  pearls,  from  Mount  Himalayas  a  lion  for  a  charger, 
and  from  Ananta,  a  wreath  of  snakes.  Armed  with  these  terrible 
weapons  she  proceeded  to  the  Vindhya  mountains.  Here 
Mahisha  happened  to  see  her  and  tried  to  capture  her.  But  Durga, 
at  the  end  of  a  fierce  combat,  during  which  the  demon  transformed 
himself  into  various  shapes,  pierced  him  with  a  spear  and  killed 

O  thou  foremost  of  all  deities,  extend  to  me  thy  grace,  show 
me  thy  mercy  and  be  thou  the  source  of  blessing  to  me !  You  give 
fame,  prosperity,  steadiness,  off-spring,  art,  knowledge,  intellect, 
two  twilights,  the  night,  sleep,  Light — both  Solar  and  Lunar, 
beauty,  foregiveness,  mercy  and  every  other  thing. 

Man's  fetters,  ignorance,  loss  of  children  and  loss  of  wealth, 
disease,  death,  and  fear  she  dispels,  worshipped  by  her  devotees  ! 


Durga  is  worshipped  in  Spring.  In  Ramayana  Yudha  Kanda 
it  is  said  that  Rama  was  advised  by  Brahma  that  he  must  worship 
goddess  Dufga  to  destroy  Ravana.  Accordingly,  Rama  bathed  in 


the  ocean ;  cleansed  and  cooled  and  made  all  preparations  with 
the  help  of  the  monkeys,  who  hastened  to  supply  flowers  and 
fruits  for  the  ritual.  He  made  a  clay  image  of  Durga  and  invoking 
her,  prayed  that  she  might  be  pleased  to  appear  and  accept  his 
offerings.  Both  Rama  and  Lakshmana  begged  the  goddess  to 
extend  her  grace. 

With  unfaltering  faith,  the  brothers  prayed  for  three  days  and 
so  fervent  were  their  prayers,  Durga  was  moved  to  compassion. 
She  came  and  regarded  them  with  favour,  but  remained  unseen. 

"Rama  was  very  sad  since  the  goddess  could  not  be  seen. 
"Listen  Lord"  said  Vibhishana,  "  to  win  her  blessing  you  must 
make  an  offering  of  one  hundred  and  eight  blue  lotus  flowers. 
They  are  rare  and  beautiful  and  almost  unattainable  even 
by  the  gods". 

.  Rama  remained  deep  in  prayer  while  Hanurnan  who  was 
entrusted  with  the  job  of  bringing  the  flowers,  swift  as  the  wind, 
made  his  journey.  He  soon  returned  with  the  blue  flowers  from  the 
Devi  Lake  and  counting  them  he  gave  Rama  one  hundred  and 
eight  blossoms. 

Great  was  Rama's  joy  when  he  saw  the  beautiful  lotus  flowers, 
He  dedicated  them  all  to  the  goddess.  One  by  one  he  offered  each 
flower  with  his  prayers... after  offering  one  hudnred  and  six  lie 
found  there  was  but  one  left !  Ome  hundred  and  eight  had  been 
delivered,  where  was  the  last  one  ? 

Rama  in  amazement,  turned  to  pray  again. 

"  O  goddess,"  he  wept,  "I  am  faint  and  weary... sorrow  has 
been  by  portion  since  birth.  Much  have  you  made  me  bear, 

0  Mother.    My  kingdom  was  taken  away. ..I  came   to  the   forests, 
and  still  you  have  no  mercy. ..Ravana  robbed  me  of  my  Sita... 
aided  by  the  monkeys  I  bridged  the  ocean  to  rescue  her. ..I  have 
slain  many  Rakshasas  and  only   Ravana  remains.     Long  have 

1  prayed  and  worshipped  but  your  favour  is  still  denied. 

"Lord  why  lament ?  All  your  work  shall  be  done  by  me", 
said  Hariuman.  "  I  shall  slay  Ravana  and  rescue  the  Lady  Sita  ". 

Rama  would  not  be  comforted,  "All  has  been  in  vain. 
I  vowed  one  hundred  and  eight  lotus  flowers  and  still  lack  one 
more  to  make  the  full  number.  No  other  lotus  can  be  had  to 
fulfil  my  vow.  Lakshmana,  what  can  I  do  now  ?...!  am  told  my 

eyes  resemble  lotus  flowers.  keep  my  word  I  shall  pluck  out 
one  and  offer  it  to  the  goddess  ".  Saying  this,  Rama  picked  an 
arrow  from  his  quiver.  With  a  hymn  of  praise  to  Durga,  he  was 
about  to  pierce  his  eye  when  the  goddess  in  compassion  held 
his  arm. 

"What  are  you  doing?"  she  cried  appearing  before  him. 
"  Your  vow  has  been  fulfilled.  There  is  no  need  to  give 
your  eye".  • 

The  gods  were  still  uneasy.  The  crafty  Ravana  had  captured 
and  imprisoned  the  celestial  priest  Brihaspati  who  was  daily  made 
to  recite  the  Chandi.  By  this  he  hoped  to  win  the  favour  of 
Durga,  the  goddess  of  fortune  and  Victory.  Chandi  is  a  sacred 
book  containing  the  Deeds  of  Durga. 

At  Rama's  command  the  brave  Hanuman  turned  himself  into 
a  fly  and  flew  to  where  the  Brihaspathi  the  captive  was  busy  with 
his  daily  recital.  Casting  away  the  form  of  a  fly,  he  became  his 
huge  self  again.  Brihaspathi  was  so  terrified  to  see  this  gigantic 
threatening  figure  that  he  did,  what  he  ought  not  to  have  done  he 
stopped  reciting  the  Chandi,  and  thus  the  polution  started. 

Durga  is  worshipped  by  orthodox  people  by  the  following 
stanza  in  Mahanarayanoupanished,  called  Durga  Sukta  : 


Everything  that  lives  and  grows  is  connected  with  the 
immense  universe  in  which  human  beings  form  an  insigni- 
ficant part  of  a  divinely  guided  whole.  In  many  of  the  Hindu 
scriptures  animals  and  birds  occupy  a  place  of  Importance  as 
human  beings.  In  Valmiki  Ramayana  some  animals  and  birds  are 
deified.  The  similarity  between  the  man  and  the  ape  is  stressed 
in  the  story  of  Ramayana.  The  races  that  aided  Rama  were 
monkeys  and  bears.  It  is  said  that  the  monkeys  were  the  sons  of 
Gods,  born  for  the  express  purpose  of  helping  Sri  Rama. 

Hanuman  was  the  most  powerful  of  the  Monkey-chiefs.  His 
loyalty  to  Rama  has  become  proverbial. 

Hanunian  was  born  of  an  Apsara,  called  Anjana  Devi,  and 
therefore  called  Anjaneya.  His  father  is  Wind  God.  As  soon  as 
he  was  born  he  saw  the  rising  sun  which  he  mistook  for  a  fruit, 
and  leapt  into  the  sky  to  catch  it.  The  terrified  luminary,  the 
Sun,  took  to  flight.  Hanuman  chased  him.  Indra  who  saw  this 
hurled  a  thunderbolt  on  Hanuman  which  wounded  him  in  the  Jaw 
and  he  felled  him  to  the  earth.  When  Wind  God  threatened  to 
take  vengance  on  Jndra,  for  having  thrown  Hanuman  his  son, 
Indra  apologised  and  granted  Hanuman  the  boon  of  immortality. 

Hanuman  was  specially  selected  to  search  for  Sita  by  the 
Monkey-Chief,  Sugriva.  Coming  to  know  that  Sita  had  been 
carried  away  by  Ravana,  he  climbed  to  the  top  of  the  Mountain 
Mahendra  and  started  coursing  through  the  sky,  towards  Lanka. 
He  came  across  Samudra  Raja  on  the  way.  The  latter  asked  him 
to  relax  himself  on  the  hill  which  he  raised  from  the  Ocean,  before 
proceeding  further.  Hanuman  started  afresh,  towards  Lanka, 
A  Rakshashi  named  Sarasa  opened  her  mouth  to  swallow  him. 
Her  mouth  was  fabulously  big.  Hanuman  suddenly  contracted 
himself  to  the  size  of  a  thumb,  entered  her  mouth,  assumed  his  vast 
form  and  came  out  of  her  right-ear  leaving  her  as  a  carcass  that 
fell  into  the  sea.  This  incident  is  described  in  the  first  Sarga  of 
Sundarakanda  of  Valmiki  Ramayana.  Also,  another  Rakshashi 
called  Simhika  tried  to  eclipse  Hanuman  by  controlling  his 
shadow  while  he  was  coursing  through  the  Sky.  But,  Hanuman 
proved  too  powerful  for  her.  In  this  chapter,  Valmiki  wants  to 
emphasize  that  Hanuman  had  the  godly  qualities  of  strength, 
valour,  bravery  and  determination.  Those  who  desire  strength, 
physical  and  mental,  worship  Hanuman.  In  Bhagavatam,  Durga, 
the  sister  of  Lord  Krishna  is  described  as  a  deity  who  is  the  sole 
refuge  of  men  who  are  attacked  by  robbers  or  while  afflicted  in 
crossing  streams,  afflicted  .with  fear  or  death.  It  is  the  Goddess 
who  confers  the  born  of  strength -and  also  blesses  people  with 
offspring  and  wealth.  In  Ramayana,  Hanuman  is  described  as  the 
God  who  confers  strength  and  ensures  protection,  for  worshippers 
of  Rama.  He  is  also  a  protector  of  those  devotees  who  devote 
themselves  to  the  study  of  Ramayana.  He  is  the  ideal  of  perfect 
servant  who  finds  full  realisation  of  manhood,  faithfulness  and 
obedience.  Humility  is  his  predominating  quality.  ' 


In  the  Mahabharata  is  an  interesting  account  of  a  meeting 
between  Hanuman  and  his  half-brother  Bhiraa.  (Bhima  was  born 
of  Kunti  by  the  power  of  Pavana,  the  wind-god).  After  Rama's 
death,  Hanuman  was  living  in  a  mountain  fastness  spending  his 
days  in  contemplation  of  his  great  master.  Bhima  in  his  search 
for  a  mythical  flower  that  Draupadi  wished  to  possess,  happened 
to  pass  the  forest  and  saw  an  old  monkey  sleeping  across  his  path. 
He  asked  the  monkey  to  get  out  of  his  way.  The  monkey  wished 
to  know  who  he  was.  Bhima's  account  was  one  of  self  glori- 
fication and  praise  of  the  Pandava  heroes.  Hanuman  wor- 
shiped powerful  people.  Bhiraa  happened  to  wander  in  the  forests 
without  a  kingdom  and  faced  insult  from  Duryodhan.  Bhima 
disdained  to  make  answer  but  asked  the  monkey  to  clear  the  road. 
The  monkey  said  that  he  was  ailing  and  requested  Bhima  to  step 
accross  him.  But  Bhima  would  not  do  this,  because,  he  said,  of 
his  respect  for  his  brother  Hanuman  who  was  a  monkey.  Nor 
would  he  pass  him  by  the  head  side.  After  some  argument  Bhima 
agreed  to  pass  by  the  tailside,  but  Hanuman's  tail  became  longer. 
When  Bhima  tried  to  lift  it  he  failed  in  the  attempt.  After 
walking  along  the  tail  for  about  a  league  Bhima  decided  to  lift  it 
up  with  his  club,  which  weapon,  however,  broke  in  the  attempt. 

Scenting  that  the  ape  was  not  an  ordinary  creature  Bhima 
asked  the  ape  to  reveal  his  identity.  Then  Hanuman  told  Bhima 
who  it  was  and  the  part  he  played  in  the  Ramayana.  When 
Bhima  wanted  to  see  Hanuman's  full  physical  stature  Hanuman 
stood  up  and  increased  in  sige  at  which  Bhima  got  frightened. 
Hanuman  assumed  a  smaller  size  and  gave  information  about  the 
flower  he  was  seeking. 

Now  the  Pandava  knew  he  was  dealing  with  no  ordinary  ape 
and  he  came  back  to  Hanuman  and  asked  him  respectfully  who 
he  was.  Hanuman  smiled  and  disclosed  his  identity.  He  enter- 
tained Bhima  with  many  tales  of  ancient  days,  and  described  to 
him  the  feats  performed  by  the  monkeys  in  the  Ramayana  battle. 
Bhima  requested  Hanuman  to  show  him  the  form  he  had  assumed 
for  jumping  over  to  Lanka.  Hanuman  now  stood  up  and  began 
to  increase  in  size,  but  before  he  reached  his  full  stature,  Bhima 
got  frightened  of  the  enormity  of  the  form,  fainted  and  fell  down. 
Hanuman  assumed  a  smaller  size,  revived  his  brother,  gave  him 
directions  as  to  how  to  get  the  flower  he  was  seeking,  and  sent 
him  on  his  adventurous  task. 

Religious  lectures  held  during  the  month  of  December  1956 

T.  T.  Devasthanams  Information  Service  Office, 

at  19,  Royapettah,  Madras-14. 

Date  Discourses  given  by  Subject 

1-12-56    Kavirathna  Dr.  K.  Vaidya-       GLORY  OF  BRINDAVAN 

nathan,  M.A.,  Ph.D., 

2-12-56    Sri  Ranga  Dasa  Goshtigal  SUPRABHATHAM 

Prayer  meeting 

8-12-56    Vidwan  Sri  Swami  Venka-        SEETHAYIN   GEETHAI 
teswarananda,  B.A., 

15-12-56    Vidwan  Sri  M.  P.  Gangaram  BAKTHI  YOGA 

22-12-55    Professor  Sri  T.  S.  PADMAVATHI    KALYANAM 

Krishnaswamy  Iyer,  M.A., 

29-12-56    Vidwan  Sri  A.  Srinivasacharlu  BAKTHI 

at   Sri  Srinivasa  Balaji  Bhavan, 
Himayatnagar  Road,  Hyderabad-Deccan. 

1-42-56    Sri  Santhana  Gopalachariar      YAJURVEDA  &  BHASHYA 
8-12-56    Sri  S.  Viswanath  Sarma  ADHVAITA  DARSANAM 

Geeta  Jayanti 

13-12-56    Inaugurated  by  Sri  T.  Prakasam, 
to        Andhra  Kesari.    The  following 

21-12-56    Vidwans  delivered  lectures : — 
Shri  Narasimhacharyulu 

„    Vangipuram  Ramanujacharyulu 

„    Diwakar  Venkata  Avadhani,  M.A., 

„    K.  Santhanagopalachariar 

„    M.  Rangachariar 

„    Kandala  Rangachary 

„    K.  Narasimha  Sastri  etc., 
22-12-56    Smt.  A.  R.  Kamala  Devi  MUSICAL  CONCERT 

T.  T.  D*  Publications. 

At  reduced  prices — other  concessions  also. 

Rs.  A. 

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mentary Vnls.  1  &  II  each  ..,  1  0 
2           do.       Sthulhi  (Skt.  in  Tel.  Songs)  ...  0  4 

3.  Marichi  Samhita — Sanskrit  ...  0  12 

4.  Sri  Venkateswara  J'ihasamala  (Sanskrit)  ...  0  8 

5.  Ashtamahishi  Kalyanamu  (in  Telugu)  •••  0  12 

6.  Paramayogi  Vilasamu                  ,,  •••  1  11 

7.  Usha  Parinayamu                          ,,  •--  Q  14 

8.  Sri  Venkatesvara  Kavya  Kalapa  (Skt.)  ...  2  0 

9.  Athri  Samhita  •.-  .3  0 

10.  Sri  Venkatesvara  Vachanamulu  (Tel)  ...  0  8 

11.  Chevvaichchuduvar  Bhagavatam --Part  I  (Tamil)  ...  4  0 

12.  Sri  Krishuopadesam  (Sanskrit — Telugu)  ...  0  2i 

13.  Tiru  v  ay  mozi  (Telugu  Script  with    Commentary)  -••  5  0 
14  Nityanusandhanara  Tamil  (Tengalai)  •••'  0  10 

15.  do.              „    (Vadagalai)  •••  0  8 

16.  Tiruvay mozi  Vilakkam  (Tamil)  10 

17.  Srtvachanabhushanam  (Telugu)  ---  0  12 

18.  Semporul  (Tamil)  ...  i  g 

19.  Adhyatma  SanldrtanaU  : 

do.         Vols.  VIII,  IX,  X  each  ...  1  8 

20.  Sarasangraha  Ganitamu  --12 

21.  Chandogyopanishad  (Sauskrit  only)  •«•  4  0 

22.  The  Pantheon  at  Tirupati  (Pictorial)  -  0  4 

23.  Chevvaichuduvar  Bhagavatham — Part  II  ...  4  0 

24.  AshtadasaRahasyam  (9  to  18)  Vol.  II  ...  2  0 

25.  History  of    Tirupati  (Tiruvengadam  Temples)    by   Sriman 

T.  K.    T.  Viraraghavachariar  Vol.    I  •••  3  12 

26.  do.               do.               Vol.  II  —  3  2 

27.  Architectural  Development  in  Tirumala  femple  •••04 

28.  Minor  Works  —09' 

29.  Sri  Annamachitryula  Charitramu  ...  1  14 

30.  Thiruvengada  Ula  (Tamil)  •-•  1  2 

31.  Adbyatma  Sankirtanalu  Vol.  V  ...  2  4 

32.  Sankara  Vilasam  (Tamil)  ...  2  7 

33.  Alankara  Sangraha  '•••27 

34.  Janasrayi  (Sanskrit)  .-•  0  12 

35.  Tirunpavai  Saptapadulu  (in  Telugu)  •••*  0  4 

36.  Dharmasangraha  (in  Sanskrit)  —  1  8 

37.  Nipatavyayopasargavritti  (in  Sanskrit)  •••  1  '.8- 

Rs.  / 

38.  Sahitya  Vimarsa  (in  Sanskrit)                                                  •••  1 

39.  Veerasaiva  Literature  (in  Telugu)  •••  3  I 

40.  Raghuvamsa    by    D.    T-    Tatacharya  •••  11 

41.  S'aMtya  Sara    (Sanskrit,)  •••  1 

42.  Padmini  Parinayam  (Telugu)  •••  l     i 

43.  History    of    Tirupati    by    Dr.    S.  Krishnaswami    lyengar 

Vols.  I  &  II  each  •--  31; 

44.  Alwar's    Mangalasasanams    on    Thiruvengadamudaiyan 

(Telugu  script)  ...  2     • 

45.  Tirumalai  Olugu  •-•  2 

46.  Ashtadasa  Rahasyamulu,  (first  8)  Vol.  1  31; 

47.  Supreme  Epic  of  Devotion — (English)  --•  2 

48.  Sri  Krishna  by  P.  N.  Srinivasachari  •••  0   1' 

49.  Vedartha  Sangraha  „  •••  6 

50.  Srinivasa  Vilasa  Sevadhi  •••  4 

51.  Brihadaranyakopanishad  (Sanskrit  only)  •••  5 

52.  Tattwasankhyana  Tika 

53.  Vidhithraya  Parithranam 

54.  Ramajeya-t-tiruppugal  Voi  I  &  II.  each 

55.  Prapanna  Parijatam  (Sanskrit) 

56.  Balabhagavatam  (Telugu) 

57.  Srinivasa  Vilasam  (Telugu) 

58.  Koil  Olugu:    (in  English)  By  T.  S.  Parthasarathy  •••  0  12 

59.  Sri  Venkateswara  Mahatmyam  (Telugu  prose)  ...  Q     g 

60.  Thiruvengada    Sthalapuranam  (Tamil  prose  and  poetry)  ...  1     g 

61.  do.             (Tamil  Prose  only)  ...  Q     g 

62.  do.              (Kannadci)  ..  08 

63.  do.              (Hindi)  ...  Q     g 

64.  Sri  Venkateswara  Sathakam  (Telugu)  ...  Q     g 
65-                 do.             Suprabhatham  (Sanskrit)  ...  0     2 

66.  do.             (Telugu  script  or  Kannada)  ...  Q     2 

67.  do.              (Tamil  script)                                                 <(  0      1 

68.  Sri  Venkatesvara  Suprabhatara  with  word  for  word  mean-'" 

ing  and  short  commentary  in  Tamil  and  Telugu  each  ...  Q     6 

69.  Alwar's    Arulichchayalgal    on     Thiruvengadamudaiyan 

(TamiJ  script)  Q      j 

70.  Sri  Venkatesvara  Laghu  Kritulu  (Tel.).  j     g 

71.  Sri  Venkatesvara  Sahasranamam  with  Ashtotharam  (Skt.)  ...  0  10 

72.  do.              (Sanskrit  and  Tamil)             '  "  1      0 
73'             do.             (in  Telugu  script)  ""  Q     g 
,74.            do.      Stutiratnamala  (Tel.)  Vol.  I.  12 

76    Alwar's  Mangalasasana  Pas uraros  with  Commentary  (in  Tamil)  3     0 

77.  Sniigara  Sankirtanalu:  Vol.  Ill  —20 

78.  do,  Ed  by  late  V.  Prabhakara  Sastri  o     n 

79.  Adhyatma  Sankirtanalu  :  Vol.  VI  *""  2    n 

o  s\  *  **£••-,  yr       1 1 

o"t  do. 

Rs.  A. 

81.    Songs  of  Tallapaka    Poats  with  musical  notation  by  Sri 

R.  Ananthakrihhna  Sarma  Vol.    I  •••  3      Q 

82>                           do.                      „      II  ...  3.    o 

83.  Kasyapa  Samhita  ..  3     o 

84.  Bhrigu          d<>.  :...  9  .  Q 

85.  Ssavasyopamshad                    *  -20 
80.    Kenopanishad  ...  j     Q 
87     Kathopanishad  •••  3   12 

88.  Prasnopanishad  •••  ^'   12 

89.  Minor  Upanishad  bashya    (Sanskrit  only)  ...  5     0 

90.  A    Glossary  ot  Indian    Philosophical   terras    (Sanskrit  & 
English)  ...  I      g 

91.  Psychology   (Telugu)                            (Out  of  stock)  ...  2     0 

92.  Theory  of  Knowledge  in  the  Philosophy  of  Sri  Kamanuja •-•  5     0 

93.  Idea  of  God  -  by  Dr.  K.  C.  Varadachari  (English)  ....  30 

94.  Suvarnasaptati  Sastra— (Sanskrit)  ..  30 

95.  Dharma  Sastras  and  Dharma  Sutras  by  Sri  K.  S.  Rama- 

swami  Sastri  -012 

196.    A  Handbook  of  Hindu  Religion  (English)  ...  Q  \% 

°7.    Nityanusandhanam  Telugu  Script  (Ten'galai)  •••  1     4 

98.  do.                      ,?                  (Vadagalai)  •-.  l     Q 

99.  Tiruppavai  (Tamil  or  Telugu)                                             .  •--  Q     % 

100.  Chittira  Tiruppavai  (Tamil)  •••  2     0 

do.                                (Binding)  •••  3     0 

101.  ChitramuSa  Thiruppavai  (in  Telugu)  ..  20 

do.                           (Binding)  .-.  30 

102.  Stotraratnawulu — (in  Telugu  script)  ...  o  10 

103.  Srirangam  VaSkuntha  Ekadasl                                         ^  ...  0  12 

104.  Tiruvaimozhi  Ahapporul  pasurams  Part  IT.  (wiih  Edn.  com.) 

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106.  do.          (Porutpal)          „                           do.  -••  4     0 

107.  Rupakaparisuddhi  (Sanskrit)  ...  l     Q 

108.  Bharatakosa-  (Sanskrit)                                       ,  •••  22     0 

109.  Andhra  Kuvalayanandamu    (in  Telugu).  ...  3   12 

110.  Dasarupakam  (in  Tamil)  3     g 

111.  Svbhadra  Kalyanarau              „  •••  0  12 

112.  Balacharitam  (a  Tamil  Sanskrit  Drama)  ....  Q  12 

113.  Ashtangayogasaramu  (Telugu)  ...  1     0 

114.  Manimekhala  (Te  ugu)  by  Pandit  Sriramulu  Reddi  ...  2  12 

115.  Chakshushiyam  (Sanskrit)  ,..  j    13 

116.  Ethiraja  Vija> am  (a  drama)  (Sanskrit)  ...  4     Q 

117.  Mahabharatam  :  by  K.  S.  Ramaswami  Sastri  (English)  ...  1     4 

118.  Tirupati    Devasthanara  Epigraphical  Report  •••  4     0 

119.  Tirumalai  Tirupati  Inscriptions  Vols.  I,  II, 

III,  IV  and  V  each  ..  3     Q 

120.  do.     Vol.  VI  Parts  I  and  II  each  ---  3     o 

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5.  Do.  Do.         7"X5"  -     0  il 

6.  Sri  Venkatachala  Mahathmyara  in  pictures  58 

Books  in  Print 

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2.  Thiruvengadamudaiyan  Pasurams  with  com.      „ 

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5.  Exerpts  from  Potana  Bhagavatham  by  A.  V.  S.  Sarrna,  (English) 
\  6.  Yappoli  un  grammer  (Tamil) 

7.  Sidhantha  Thraya  Sangraha  (Tamil  and  Telugu) 

8.  Thiruvengadamudayan's  108  names  (  Tamil) 

9.  Dayasathakam  with  commentary  (Telugu  and  Kannada) 


The  T,  T.  D.  Ephigraphical   reports  and  T   T.  D.  Inscriptions  Vols 
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2.  T.  T.  D.  Book  Stall  in  New  Choultry,    Tirupati 

3.  do.  in  Tirumala. 

4.  At  Higginbothams  Stalls ;  and 

5.  T.  T,  D.  Information  Centres. 

Stories  from  Sri  Venkatachala. 


fN  olden  days  King  Uparicharavasu  ruled  the  country  called 
Chedi.  He  was  a  great  Bhakta  of  Vishnu  following  the  path 
of  Dharma.  Rishis  and  Devas  including  Indra,  came  to  him  to 
have  their  doubts  cleared  on  certain  crucial  points.  They  requsted 
him  to  decide  which  of  the  offerings  cow  or  the  Oshadis— -in  the 
Yagas  will  be  pleasing  to  the  Gods  and  at  the  same  time  acceptable 
to  the  Sastras.  The  king  made  enquiries  and  came  to  know  that 
his  decision  in  favour  of  offering  of  the  cow  would  please  the 
Devas  and  gave  his  decision  accordingly.  The  Rishis  angered  at 
the  partiality  shown  challenged  the  decision  by  a  curse.  "  Oh  ! 
King"  they  declared  "  We  divine  that  your  decision  is  wrong.  If 
your  decision  is  acceptable  to  the  tenets  of  Dharmas  we  go  to  the 
Hell  ;  otherwise  you  fall  into  the  Pathala  and  suffer  there  for  a 
long  time  ".  The  king  fell  into  Pathala  and  suffered  there  for  a 
long  time.  He  had  to  suffer  since  he  committed  the  sin  of  giving 
one-sided  judgement. 

Even  in  the  hell,  the  king  continued  to  pray  the  Lord  to 
condone  his  sin.  He  did  penance  for  a  long  time.  The  asuras  of 
the  region,  who  were  opposed  to  him  previously  gave  him  pain 
by  attacking  him  with  weapons  and  causing  injuries.  Lord, 
pleased  with  his  penance  and  prayer,  sent  his  Sudarsana  Chakra, 
which  drove  the  asuras  away.  He  sent  His  vehicle  Garuda  to  take 
the  king  from  the  Hell  and  establish  him  in  his  kingdom.  This 
king  latter  reached  Tirumala  at  the  time  of  Sri  Venkateswara 
giving  darsan  to  Sanakharaja  and  Saints  Agastya,  Brihaspathi, 
Sukracharya  etc.,  rishis  of  old  and  worshipped  the  Lord.  He 
stayed  near  Swami  Pushkarani  at  the  Hill  reciting  Dvadasanamas. 

We  learn  two  lessons  from  the  story.  However  great  or  pious 
one  may  be,  he  cannot  escape  the  effects  of  his  sin  ;  and  unsverving 
and  sincere  faith  in  Him  will  bring  good  to  the  devotee  ultimately. 


The  pilgrims  are  requested  to  be  present  at  the  time  of 
PARAKAMANI—  assortment  of  offerings  of  coins  etc.,  received 
in  the  Hundi  or  Koppera — conducted  in  Sri  Yarn's  Temple, 
Tirumala,  in  the  afternoons  usually  at  the  timo  of 



t  =7  ft  ^r  5:%;?  ^  T^:  m  U 





Harathi  each 


1.  Thomalaseva 

2.  Arch  ana 

3.  Ekantaseva 
Note  :• 








For  (I)  and  (3)  five  persons  will  be  admitted  for  eacb  ticket:  and 
f  >r  (2)  only  four  persons  for  each  ticket  ;  and  for  (<»)  and  (S\ 
admission  is  for  each  ticket  holder  only. 

(ii)  SEVAS.  Rs. 

t.  Amantranutsavam  ...  100 

2,  Pulangi  ...  t^O 

3.  Abhishekam  ...  450 
4  Gambhura  Vessel  ^,.  250 

5.  Civet  Vessel  ..  85 

6.  Musk  Vessel  .  .  50 

7.  Japhara  Vessel 

8.  Sahasrakalasa 


9.  Tiruppavada-Full 



1 500 

10.  Tiruppavad a- Partial  ...   1000 

11.  Abhisheka  Kovil  Alvar.      500 

Note  : — (1)  10  persons  will  be  admitted  during  the  services  of  Thotnala  and, 
Archana  in  the  morning,  and  for  Ekantha  Seva  during  the  night 
for  the  day.  They  will  also  be  given  I'ongali  orasa'  am  in  the 
noon  and  DoSaHi  i  i  the  night  after  Nivc-dana.  One  Rupee  has  to 
be  paid  for  Daiham  additionally. 

(2)  During  this  service.  10  persons  are  admitted  for  Darsanam. 

(3)  to  (7)  For  all  these  sevas  only  10  peisons   are  admitted  for  Abhi- 
sheka  Samanulu  will  b°i  jjiven  in  the  hands  of  the  party  for  being 
taken  into  the    Bangaru  Vakili    with    the   procession:    for    "tin  3 
items  4  to  7,  the  particular  items  only  will  be  given  in  the  hands 
of  the  party  for  similar  purposes.     Sri  vnri  ''rasadams  of  Tirtham 
Chandanam  and  Sree  Padarenu  v.-ill  be  given. 

(8)  to  (11)  These  are  a  day's  function  each  and  the  party  -will  be 
given  prasadams,  Vada  Laddu,  Appam,  Dosai  etc.,  besides  Vastra 
Bahumanam  at  the  f-nd  of  the  functions. 

GENSRA.I/:  Additional  one,  Rupee  has  to  be  paid  for  Dattam  and  Harathi 
purposes  as  per  custom  as  occasions  demand. 

(iii)  UTSAVAMS.  its. 

1,    Vasantotsavarn  ...  2000 

.    2.     Brahtnotsavam  1st  Cl.     150O 

„  2nd  .,        750 

3.  Kalyanotsavam  ...      50 

4.  Vahanaseva   with    dia- 
mond     coat-of    mail 
K  a  1  p  a  v  r  i  k  s  b.  a      r 

Sarvabhupala.  „        72 

Big  Sesha 

Silver  Garuda 
Chinna  Sesha 


Rs.  R8 

5.  Vahanaseva  wi  tho  u  t  Horse  Vahanam  ...        H2 
diamond  coat-of-mail.  Lion            „  ...        32 

Goldon  Garuda     ...       62  Swan  „  32 

Kalpavriksha  62  Silver  Tirtirhi  32 

Note: — (I)  Vasa»totsavam  : — Conducted  for  ten  days  or  lesser  number  of 
days  as  per  the  convenience  of  the  party.  Vastra  Babumaunin, 
Chandanam  and  Sree  Padarenu  etc.,  will  be  givf-ii  to  the  party. 

(2)  Brahmotsavam  :— For  1st  Class  20  persons  and  lo  persons  for  t!ie 
:-                 ^second  class  of  Brahmotsavam  will  be  admitted  for   Totnala  Sevu, 

Arehana  and  night  Bkantha  Seva,  each  day  of  the  performance  of 
the  Utsavam— which  may  be  conducted  for  8  days  or  a  lesser  no 
according  to  the  convenience  of  the  party.  I'oneal  and  Dosalu 
will  be  given  to  the  party  on  days  of  the  Utsavam.  At  the  end, 
Vastra  Bahumanam  Sree  Vari  Prasadams  of  Sandal  and  Sreepada- 
renu  will  be  given. 

(3)  Celebration  of  marriage :— At  the   close   of   the    function    Vastra 
Bshumanatn,  Thirtham,  C  hand  an  am,    Sree    I'adarenn    etc.,  prasa- 
danis  will  be  given  as  per  mamool  besides  Laddu,  Vadas,  Appams, 
Dosalu  and  food  prasadams. 

(4)  The  Vahanam  Sevas :  -  Besides  the  payment  of  the  schedule  rates, 
the  worshipper   is  bound  to  pay  Re.  I/- for  each   Vahanmn  addi- 
tional for  Harathi.    One  Vada  or  one  Manoharam  will  be  given  to 
the  Grihastha  for  each  Utsavam. 

GKETORAI,;  Additional  one  Rupee  has  to  be  paid  for  Dot  tain  and  Harathi 
purposes  as  per  custom  as  occasions  demand. 

(iv)  FOOD  OFFERINGS.        Rs  Rs. 

1.  Dadhyodan  ...       56  5.    Sakarhath  ...      120 

2.  Pulihora  ..         60  6.    Kesaribath  ...      125 
.  3      Pongali                        ...        70            7.    Payasam                        ...        80 

4.    Sakkarapongali          ...       80  8.    Sira  „.„      1 60 

Note  .—Prasadams  will  be  given  to  the  party  after  Niv°danam. 

(v)  PALLU  OFFERINGS.       Rs.  Rs> 

L  Ladd«  ...  125  7.  Sukheelu                       ...  60 

2-  Vada  ...  80  8.  Manoharara  ...  70 

3-  Poli  ...  45  9.  Jilehi  '//.  125 

4-  Dosa  -.  50  10.  UkayaChatoi,  (the  fruit 

5-  APPam  -,  60  must    be    supplied    by 

6.  Tenatola  ...  55  the  pilgrim)  " ...  5 

..— For   each   of   the   offerings,   30    Paniyarams   will    be   given    to   the 
Grihastha  who  pays  for  it. 

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Decoafoeir  9  119S6  Ira  Sri  Veiksfeswarfs  Temple,  TlrammSQ. 

Dnte  Name  and  Address.  Sevas.  -n 

4  Sri  Srivatcha  Venkateswara  Rao,  Madras.  Kalyanotsavam     500 

6  „  B.  V.  K.  Murthy,  Seconderabad.         II  Cl.  Brah.                750 

8  ,,  K.  V.  Balaram  Chetty  &  Sons.       S.  Kalasabhishekam  1,500 

13  ,,  Dwarakanath,  Secondrabad.  Kalyanotsavam       500 

14  ,,  Mohanlal  Radhakrishna  Bandari,  Mysore.  II  Cl.  Brah.  750 

15  „  P.  Krishna  Rao,  Madras-17.  do.  500 

16  ,,  V.  S.  Thya^araja  Mdr,  Madras.    S.  Kalasabhishekarn  1,500 
,,  ,,  V.  Krishna  Rao,  Tiruvendrum.             Kalyanotsavam        500 

19  ,,  G.  Srinivasa  Moorty,  Ban£,alore~2.                    do.  500 

21  „  A.  Saukara  Reddy,  Madras-18.  I  Cl.  Brah.  1,500 

22  ,,  P.  K.  Madhavan.  Kalyanotsavaiti  500 
,,  ,.  G.  Ramasarma,  Borabay— 31.                                 do.  500 

24  ,,     C.  K.  Subramanya  Gounder, 

Gopichetti  Palayam.  II  Cl.  Brah.  750 

25  ,,     Na^hmal  Gounder,  Gnlber^a,         S.  Kalasabhishekam  1,500 

27  ,,  M.  Janardana  Shenoi,  Kerala  State.  Kalyanotsavam  500 
,,      .,  Ganapathi  Pandarinath,  Parbhani.                   do.  500 

28  ,,  G.  Gapala  Chetty,  Pollachi.  N.  Kanuka  1,115 
,,      ,,  T.  Stirya  Rao.  Visakhapatnam.  Kalyanotsavam  500 
.,      „  Sadanand,  Madras~14.                                           do.  500 

29  ,,  Raja  Krishnaram  Bhupal,   Hydrabad.              do.  500 
,,   Smt.  Jiddu  Survarjalamma,  Gudiwada.                    do.  500 
.,   Sri  K.  R.  Rndhakrishna-n.  Chenfeelput.                    do.  500 

I    The  Subscribers  are  kindly  requested  to  note  that  the  bulletin    I 

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H  B 


6— 1—.57  Sri  Andal  Margali  Neerattam. 

12 — 1 — 57  Tirumala  Sri  Vaikunta  Ekadasi. 

13_1__57  d0.  Dwadasi  Swami  Pushkarani  Mukkoti. 

15 — 1 — 57  Sri  Goda  Parinayotsavam. 

16—1-  57  Sri  Ramaki-ishna  Tirtha  Mukkotti. 

31 — 1 — 57  Adhyayanotsavam  begins. 

7—2—57  Rathasaptami 

14—2—57  Kuraaradhara  Thirtha  Mukkoti. 

27 — 2 — 57  Maha  Sivarathri.     Sri  Kapileswara  Swami  Vrishabhotsavam 

Register  your  copies  to-day, 
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Vol.  XII.  (TELUGU)  Price  Rs.  3. 

Contains  379  Sankeertanas  of  the  great  composer-poet. 

Edited  by  Sri  Rallapalli  Ananthakrishna  Surma, 
Reader  in  Music,  S.  V.  O.  Institute,   1'lnipati. 


Vol.  II.  "  (WITH  SWARA)  Price  Rs.  3. 

Musical  notations. 

by  Sri  Rallapalli  Ananthakrishna  Sarma, 
Reader  in  Music,  S.  V .  O.  Institute,   Tirupatl. 


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/ol.  VIII 


No.  2 

V  h?''>    •* 

• - 

P.\R  FIG  ULA.RS    ABOUT   TlRll  M  A  T, 
GENERAL  : — Height  2820  Feel  above  sea  level. 
Temperature  : — Maximum  94°  Minimum^60r 
Rainfall  40" — Population  :  4000. 


1.  Sri  Venkateswaraswami  Temple,  Tirumala  — 

2.  Sri  Padmavathiamma  Temple,  Tiruchanur  •-• 

3.  Sri  Govindarajaswarai  Temple,  Tirupati  ••• 

4.  Sri  Kothandaramaswami  Temple,  Tirupati  •-• 

5.  Sri  Kapileswaraswami  Temple,  Tirupati  ••• 

Total  •-. 

Rs.  A.  P. 

1,42,309  7  0 

1,508  0  3 

1,870  2  0 

213  9  9 

167  2  9 

1,46,068  5  9 

Number  of  pilgrims,    accom-  [  at  Tirupati 

I  at  Tirumala 

modated   in  the    choultries 
in  the  month  : 

Number  of  pilgrims,  who  availed  I  Adults 

T.T-D.    'I  K  AM«T>r»RT  TTAr-TTT-rToo   J 

JANUARY,   1957 

•  19,816 

•  23,459 

•  34,462 

Vol. -VIII  FEBRUARY  1957'  No*  2, 


<fHfdHE  meeting  of  the  Board  of  Trustees  of  the  Tlrumala-Tirupati 
&  Devasthananris,  was  held  on  the  28th  of  January  1957,  at 
Tirumala  to  transact  monthly  business,  Sri  P.  Suryanarayana 
member  presiding.  Sris  Y.  Subba  Rao,  R.  Nathamuni  Reddy  and 
Bojja  Appalaswarny  members  attended  the  meeting.  Sri  C.  Anna 
Rao,  Executive  Officer  was  present. 

The  Board  decided  to  lease  out  for  25  years  with  sanction  of 
the  Commissioner,  H.  R.  &  C.  E.,  to  the  T.  T.  Devasthanams 
Co-operative  Stores,  the  Devasthanam  Area  known  as  Gurrala- 
paga  in  the  Gandhi  Road,  Tirupati. 

The  Board  agreed  to  condone  delays  In  payment  of  renewal 
fees  for  the  Nithya  Sevas  for  three  months  from  the  date  of  expiry 
for  the  reasons  to  be  satisfactorily  explained  in  each  case. 

The  Board  agreed  to  pay  Rs.  10/-  annually  to  the  District 
Board  for  the  usufructs  of  the  Road  side  aveime  trees  leased  out 
by  the'  District  Board  in  open  auction  for  the  road  from  Manga- 
puram  to  Sreepathivari  Mettu  to  be  given  to  the  T.T.  Devasthanams 
for  maintenance. 

The  Board  sanctioned  the  introduction  of  diet 'system  on  the 
basis  of  the  scale  of  diet  adopted  by  Government  in  their  Hospitals 
to  the  poor  inpatients  admitted  in  Tirumala  Hospital  and  to  make 
the  supplies  from  the  Devasthanam  Canteen  or  the  Go-operative 
Stores,  as  the  case  may  be. 

The  Board  accepted  the  gift  of  500  square  feet  of  vacant  land 
in  Bandar,  made  by  Sri  Chevendra  Ramakrishna  Rao,  free  from 
all  encumbrances,  for  the  purpose  of  doing  Seva  in  the  name  of 
the  donor  from  out  of  the  net  income  of  the  land. 

Since  the  period  of  majority  of  the  members  of  the  Local 
Advisory  Committee  at  Hyderabad  exceeded  three  years,  the  Board 
dissolved  the  present  committee  and  decided  to  reconstitute  a  new 

one.         .  .     •    •  •       , .  .-      •     .   .        ,,...,.••:•::• 

The  Board  approved  the  proposals  arid  the  plan  to  construct 
,  buildings  for  Vedapatasala  and  Elementary  School  in  Vasantka 
Mantaoam  Area.  .  -     .    ' 

4  T.  T.  D.  MONTHLY  BULLET; 

The  Board  sanctioned  the  installation  of  an  internal  telepho 
exchange  at  Tirumala  with  five  extensions  at  a   recurring  cost 
Rs.  1,397  per  annum. 

The  Board  accepted  with  thanks  the  following  furth 
donations  under  own  your  Building  (Choultry)  scheme  of  Tirumal 
Tirupati  Devasthanams  for  construction  of  rest  houses  at  Tirumai 


Name  of  Donors. 

1.  Sri  Kalva  Sufyanarayana, 
Usmanganj,  Hyderabad. 






3.  Sri  LaxtninarayanShrikishnn, 

Gen.  Merchant,  Tandur,  (C.  Ry.) 

4.  Sri  C.  Venkatesa  Reddiar,  Contractor,       2,000 

Perumbair  Kandigai  P.O.  Tozuppedu. 

2.   Sti  Mothi  Sreerarnulu  Chettiar.  2,000 

Thangamaligai,  Trichinopalli. 

5.  Sri  Polichetti  Gopalasami  s/o  Pararniah,    2,500 

Cloth  Merchanti  ELlor.e, 

6.  Sri  Polichetti  Gopalasami,  in  the  name  of  2,500 

his  mother  Mahalakshmamma,  b'llore. 

7.  Sri  V.  Subbiah,  Retired,  Tahsildar  2,500 


8.  Sri  C.  S.  Ramachandra  Rao,  B.A.,  LL.B.,    2,000 

Jagtial  Post,  Karimnagar  Dt.  (A.  P.) 

9.  Sri  K.  Rangiah  Chetty,  Jeweller,  2,000 

Tiruchirapalli  (South  India.) 

10.  Srimathi  Rathna  Bai  Ammal,  w/o  2,000 

Sri  K.  Rangiah  Chetty,  Tiruchirapalli. 

11.  Sri  H.  V.  R.  lyyengar  (Sri)  No,  3-6-668,    1,500 

Himayatriagar  Hyderabad  Deccan. 

12.  Sri  S.  S.  Sharma,  B.E.,  1:648,  Sampige  Rd.  4,750 

Malleswaram,  Bangalore-3. 

13.  Sri  S.  V.  Doraiswaray,  4.000 

Peelamedu,  P.O-,  Cpimbatore. 

14.  Srimathi  V.  Kamaladewi,  9,T.  Pillai  Rd.,   1.427 

Thyagarayanagar,  Madras-17. 

15.  Sri  Lukkaraj  Sankara  Rao,  300 

"  Leela  Mahal  *'  Chowdaripet,  Guntur. 

Donated  buildi 
at  Tirumala. 

Special  type  op- 
posite to  P.  P. 

XenemsntJ  No.  , 
in  P.  P.  blocks, 



Tenament  No.  '* 
in  North  Mada, 

do.  2 

do.  2 

Canteen  Tenemei 


'D  '  Type  cottag 
at  Sankumitta. 

Amount   and  typ 
to  be  decided. 


K.'Srinivasan,  'P.R.Oi,  Southern  Railway. 

Highest  Form  of  worship  of  the  supreme  being. 

HE  core  of  Hinduism   consists  in  the  worship   of  the   one 
supreme  being.    As  said  in  the  Narayana  Sukta  : 


*  TOR*. 

We  meditate  on  Narayana  the  god  with  a  thousand  heads  the 
all-seeing  the  source  of  all  happiness,  the  all  pervading  immortal, 
the  supreme  abode.  We  pray  to  Narayana  who  is  the  supreme 
deity  greater  than  the  universe  and  who  can  remove  our  defects. 
H.e  pervades  the  whole  universe.  Purushasukta  contains  a 
detailed  description  of  the  Lord  based  on  the  conception  of  the, 
supreme  being  as  Narayana  the  all  pervasive  spirit. 

The  Bhagavatha  expounds   the  conception  of  the  Lord,   with 
several  descriptions  in  detail  : 

^n:  \\ 

We  meditate  on  that  transcendent  reality  from  whom  the 
Universe  springs  up  in  whom  it  abides,  into  whom  it  returns 
because  he  is  Invariably  present  in  all  existing  things  and  is  distinct 
from,  all  nonexsits  who  is  self  conscuious  and  who  is  self  effulgent 
who  revealed  to  Brahma  by  his  mere  will  the  Vedas  that  cause 
bewilderment  even  to  the  greatest  sages  in  whom  the  three  fold 
creation  appears^as  real  and  who  excludes  /Maya  by  his  self-effuk 
sent  slorv. 


In-  Bagavatha  Skanda  5,  Chapters  22  and  23  there  is  a 
pictursque  description  of  the  omnipotent  and  omnipresent  Lord 
Narayana  ; 

1      ^Rifapl    ^   W^FIvfRJ^  SSfaffif 

f¥^   eR 
r^s  5^3 

It  is  no.  other  than  the  glorious  omnipotent  Lord  Narayana, 
the  most  ancient  person  the  ultimate  cause  of  the  whole  univerself 
Himself,  who  is  critically  inquired  into  by  the.  Vedas  as  well  as  by 
the  wise,  that  for  the  welfare  of  all  living  beings  splits  up  His  body 
in  the  form  of  Time,  symbolized  by  the  year  —  the  theme  of  the 
three  Vedas  Rigveda,  Yajurveda,  and  Samaveda,  which  is  respon- 
sible for  the  right  performance  of  rituals  into  twelve  parts  (the 
twelve  months)  and  manifests  by  turns,  in  the  six  seasons,  spring 
etc.,  the  distinctive  characteristics  in  the  form  of.heat  and  cold,, 
showers  and  winds  etc.,  of  each  season,  so  as  to  provide  the  Jivas 
with  the  means  of  reaping  the  fruits  of  their  past  actions.  In  the 
case  of  those  who  worship  Him  through  rituals  of  final  beatitude 
in  the  case  of  those  who  worship  Him  through  Bhaktiyoga, 
Karmayoga,  Jnanayoga  and  so  on,  duly  attain  His  blessings. 

Some  people  declare  the  stellar  sphere  as  capable  of  being 
meditated  upon  through  deep  concentration  of  as  a  form  of  Lord 

qyq^  (j. 

And  actually  fixing  one's  gaze  on  this  very  form  of  Lord 
Vishnu,  representing  all  the  gods,  in  the  evening  from  day  to  day, 
one  should  wait  with  a  concentrated  mind  upon  the  same  with  the 
following  (prayer)  silently  :  "  Hail  to  the  Supreme  Person  (mani- 
festing Himself  as)  the  wheel  of  Time—  the  backbone  of  the 
luminaries—  the  Ruler  of  all  the  gods  !  (Thus)  do  we  meditate  on 


Dr.  K.  Vaidyanathan,  M.A.,  Ph.D. 

Talk  on  the  12th  July  1956  at  9-15  .P.M.  at  A.LR.   Delhi  '  B' 
(Permission  obtained) 

C®OMEONE  asked  Shri  Ramakrishna  Paramahamsa  to  give  the 

'*>£3|j,        .          •    '  •  '  •      

O1  essence  of  the  Gita  in  a  word.  The  Saint  was  flabbergasted' 
Yet  he  did  not  let  the  questioner  go  disappointed.  He  closed  his 
eyes  and  uttered  the  word  Gita  four  or  five  times  (Gita-Gita- 
Gita-Gita),  he  then  opened  wide  his  eyes  and  answered  with  a 
radient  smile;,  "  My  friend,  I  think  the  meaning  is  contained  in  the. 
very  word  itself."  If  we  reverse  it,  it  is  Ta-gi — ("  The  act  of 
renunciation:")  The  poser  was  pleased  and  went  away  with  the 
full  knowledge  of  the  fundamental  concept  of  the  Gita  which  is 
Renunciation.  [ 

Are  people  willing  to  renounce   or. sacrifice   anything  for  the 
sake  of  the  Lord  ?  Here  is  the  crux   of  the  problem.    They  are 
willing  to  sacrifice  anything   and  everything   to   please  their  dear 
and  near  ones,  but  they  are   somewhat  reluctant  to   sacrifice   any-  - 
thing  for  GodJ 

Lord  Shri  Krishna  asks  Arjuna  .to  offer  Him  everything 
before  he. enjoys  it.  He  even  goes  to  the  extent  of  asking  him  to 
offer  Him  a  leaf*  a  flower  or  even  a  spoon  of  pure  water.  The 
reward,  He  says,  will  be  immense  even  to  a  small  sacrifice.  In 
spite  of  Lord's  repeated  exhortation  to  his  devotees  to  love  Hirn, 
to  worship  Him  and  to  be  always  thinking  of  Him,  no  one  seems 
to  take  his  words  seriously.  To  quote  the  Gita,  The  Lord  says, 

"  Ananyaschintayanto  mam  ye  janah  paryupasaie,  « 

Tesham  Nityabhiyuktanarn  Yogakshemam  Vahamyaham." , 

We  have  seen  in  the  history  of  saints  and  sages  of  the  world 
that  to  be  with  God  is  to  lose  the  world  and  all  the  pleasures  in  it. 
They  left  the  world  and  all  their  belongings  and  ran  from  place  to 
place  seeking  Him,  and  finally  they  found  the  abode  of  bliss.t  But 
these  are  very  few  in  number  as  the  Lord  himself  says—"  There 
are  four  kinds  of  devotees  that  always  seek  Me.  They  are  those 
who  are  attached  to  money,  those  that  are  stricken  with  fear, 
those  that  .want  fame  and  those  that  want  Me  and  Me  alone." 
The  last  are  the  purest  devotees  and  the  Lord  is  most  pleased  with 
them.  But  they  are  very  few  in  number. 

:       If  the  Lord  of  the  Gita  is  properly  understood,  it  will  be  a 
c,<-™w  «F  ;«</  anri  a  nnint   r»f  lack  to  anv  and  everyone.    One.cani 

8  .  T   T.  D.  MONTHLY  BULLETIN 

with  faith  in  and  devotion  to  the  Lord,  approach  Him  and  get  all 
one  wants.  But  this  demands  a  great  spiritual  adventure,  or  "  a 
leap  in  the  dark."  If  one  can,  with  confidence  in  the  All-Merciful 
Lord,  jump  out  of  oneself  to  know  and  enjoy  His  presence,  one 
can  easily  know  and  enjoy  His  blissful  presence.  This  is  what  the 
Lord  Himself  says  in  the  Gita.  "  Any  devotee  can  reach  me  by 
unwavering  devotion  to  Me.  He  may  take  any  form  for  his 
devotion.  I  will  appear  before  him  in  that  form  and  bless 
him.*'  These  are  not  the  empty  words  of  an  idle  God. 

Men  are  fond  of  so  many  perishable  things  of  the  world  and 
they  do  not  think  of  the  Creator  who  is  the  root  cause  of  every- 
thing in  this  world.  Mere  commonsense  will  dictate  to  a  man  who 
can  hear  that  the  Lord  alone  controls  everything  and  the  acquain- 
tance With  the  Lord  is  the  true  source  of  happiness.  Knowing 
this  secret  of  happiness,  men  are  unnecessarily  and  blindly 
wandering  here  and  there  to  seek  other  sources  of  happiness. 

Shri  Rarnakrishna  would  often  say  "  Kamam  and  Kancha- 
nam "  are  the  two  barriers  of  devotion.  Remove  the  barriers, 
you  are  with  the  Lord.  Certainly,  the  Lord  is  on  the  other  side 
oT  the  hedge.  It  requires  only  a  little  effort  on  the  part  of  the 
votary  to  forget '  woman  and  gold  '  for  a  time  and  sit  quietly  and 
triumphantly  at  the  feet  of  the  Lord.  But  men  are  not  willing  to 
make  even  the  small  sacrifice  to  please  the  Lord. 

The  Lord  does  not  want  anyone  to  leave  the  home  and  family 
and  run  after  Him.  If  that  is  his  idea,  he  would  not  whisper  his 
secrets  to  such  a  worldling  as  Arjuna.  There  is  not  a  single 
pleasure  which  Arjuna  was  not  after.  Still  the  Lord  loved  him 
well  and  even  told  him  that  he  was  very  dear  to  Him.  What  is 
the  secret  of  Arjuna's  success?  It  is  definitely  his  firm  devotion  to 
the  Lord  at  all  times-,  in  all  places  and  under  all  circumstances. 

When  the  Mahabharata  war  was  about  to  take  place,  both 
Duryodhana  and  Arjuna  went  to  Lord  Shri  Krishna  for  his  help. 
Duryodhana,  being  a  materialist,  asked  for  all  the  arms  and  bombs 
which  he  possessed.  He  thought,  by  totally  disarming  Him,  he 
could  gain  victory  against  the  defenceless  Krishna.  He  did  not  know 
the  secret  of  Truth,  that  at  the  root  of  everything  the  Lord  is  alive 
and  active.  So  he  went  away  satisfied  with  the  material  goods  of 
God.  Later  Arjuna  came  and  asked  the  Lord  knowing  Him  to  be 
the, source  of  all  strength  and  iov.  "T.nrri  T  ™an*  +K«~  ~~A  *u— 


alone."  Immediately  the  Lord  gave  a  significant  smile  and 
embraced  Arjuna  and  said,  "  Well,  since  you  want  Me  as  thy  sole 
guide,  philosopher  and  friend,  here  I  am,  and  use  Me  as  you  like.** 
The  Lord  became  instantly  the  servant  and  master  of  Arjuna,,  As 
a  servant  he  became  the  '  Sarathy '  or  the  driver  of  his  chariot 
and  as  a  master  he  taught  him  the  way  of  blessedness  and  triumph. 
When  the  Lord  became  the  Charioteer  of  Arjuna,  what  more 
proofs  are  required  to  understand  the  mercy  and  compassion  of 
the  Lord  for  the  erring  and  suffering  mortals  ? 

There  is  nothing  which  man  can  do  without  the  grace  and 
help  of  the  Lord.  The  day  and  the  night  are  caused  by  Him. 
Nothing  can  move  without  His  will.  Knowing  these  small  precepts 
one  must  lead  one's  life  in  humility  and  simplicity.  This  is  the 
easiest  way  of  achieving  the  grace  of  God. 

Let  not  one  run  away  from  the  world  to  know  Him.  Since 
the  Lord  is  in  everything,  one  must  respect  and  love  one  and  all. 
Tagore,  one  of  the  greatest  poets,  sings,  as  I  remember,  somewhat 
like  this— "  I  will  not  seek  4  dark  room  to  tell  my  beads.  I  will 
be  an  ascetic  and  renunciation  is  not  for  me,  for  my  Lord  is  in  all 
these  and  I  want  to  embrace  the  thousand  bonds  of  delight." 

Seeing  the  Lord  in  everything,  one  can  lead  a  perfect  and 
successful  life  in  this  world.  The  Gopis  of  Brindavanam  had  this 
simple  devotion  to  Shri  Krishna;  and  so  they  led  the  happiest  '-life; 
No  earthly  qualification  is  necessary  for  devotion.  Shri  Rama- 
krishna  Paramahamsa  was  an  illiterate,  poor  and  Helpless.  Still 
he  became  the  saviour  of  spiritual  India  in  the  twentieth 
century.  His  redoubtable  disciple  Swami  Vivekananda  exhorted 
the  people  of  India  to  "  awake,  arise  and  stop  not  till  the  goal  is 
reached."  This  is  possible  only  when  the  soul  awakens  in  Man  I 
So  long  as  the  soul  is  asleep,  his  mind  alone  will  be  active 
indulging  in  the  vain  glories  of  the  world.  The  moment  the  soul 
awakens  in  him,  just  as  the  stars  disappear  at  the  sight  of  the  Sum 
all  the  worldly  joys  and  pleasures  will  pale  into  nothingness  at  the 
sight  of  the  Lord.  The  soul  alone  can  see  the  Lord  as  it  is  the 
immortal  part  of  His.  The  senses  and  mind  are  extrovert  and 
they  can  seldom  see  God  and  much  less  know  God  and  His  ways. 

One  who  awakens  from  the  dream  of  the  world  is  the  true 
devotee  of  the  Lord.  To  awake  is  to  hear  the  Gita  of  the  Lord. 
To  hear  the  Gita  and  meditate  upon  his  teachings  is  to  under- 

10  /  ,;  ;      T,:T.  D.  MONTHLY' BULLETIN 

stand  all  the  secrets  of  Nature  and  of  life.  When  one  understands 
the  secrets  of  Nature  and  of  life,  one  will  be  able  to  solve  all 
the  problems  that  face  mankind.  So  in  the  concluding  chapter  of 
the  Gita  we  find  this  golden  secret  of  successful  life. 

"  Yatra  Yogeswarah  Krishno,  Yatra  Partho  Dhanurdharah, 
Tatra  Srir  Vijay'o  bhutir  Dhruva  nitir  Matir  Mama." 

These  are  the  fundamental  teachings  of  the  Gita. 


22-1— '57    S.  Sadafi7am,  'Clark,  Railway   DM0' s  Office, 


We  visited  the  famous  shrine  as  a  humble  devotee  on  the  16th 
and  17th  and  had  Darshan  of  the  Lord.  We  arranged  for  paid 
rooms  etc.,  and  there  was  nothing  left  to  be  desired  by  way  of 
facilities  etc. 

22--l-~'57    S.  K,  Daru,  G/o  The  Imperial  Tobacco  Oh  .of 
v  India  Limited,  Fraser  Town  P.O,  Bangalore-d". 

We  were  very  well  received  and  were  afforded  opportunities  for 
Darshan.  Having  had  the  opportunity  of  comparing  the  arrange- 
ments for  Darshan  and  accommodation  made  at  other  Temples  at 
the  North,  during  my  recent  visit  there,  I  unhesitatingly  say  that 
the  Tirupati  Devasthanams  are  -yry  well  administered.  May  your 
hospitality  contains  seeds  of  infection  for  subsequent  visits  I  In 
any  case  Sri  Venkatesward's  beacon  is  eternal. 

,  Pandit  N.  S.  Narasimhachariar  of  Tumkur  offered  himself  first  in 
1954  to  write  in  our  monthly  on  Sri  Venkatesa  Vaibhava  in  Kannada 
language  for  the  Suprabhatham  and  the  stotras  that  are  sung  daily 
in  the  temple  of  our  Lord  .Sreenivasa.  After  that  series  was  over, 
he  began  to  write  on  Daya  Sathakam  with  notes  and  commentaries 
in  Kannada  language  to  benifit  the  Kannada  knowing  devotees.  He 
has  so  far  written  for  70  ;slokas.  He  has  been  called  away  on 
18 — 1—1957  to  the  Lord's  feet.  His  passing  away  is  a  loss  to  our 
journal  and  the  devotees  of  Karnataka.  We  trust  the  remaining 
slokas  will  be  completed ,:by,his  brother  Sri  N.  S.  Krishna  lyyengar, 
B.A.,  B.Ed.,  Headmaster,  Aryan  High  School,  Tumkur. 

We  offer  our  sincere,  .condolences  to  the  bereaved  family  in  the 
hour  of  their  distress. 


R.  Vaidhyanathan, 
Lecturer  in  Geology,  Andhra  University,  Waltair. 


TIRUPATI,   in  Chittoor  District  of  Andhra  State,    is  a  famous 
pilgrimage  centre  for  the  Hindus.    The  abode  of  the  deityi 
Sri  Venkateswara  swami,   is  about  6  miles  north-west  of  Tirupati. 
There  are  foot-steps  leading  up  the  hill  as  well  as  picturesque 
winding  road  from  Tirupati  to  Tirumala. 

There  is  an  orthodox  belief  that  the  Lord  lies  on  a  serpant, 
whose  head  is  a  little  south  of  Tirumala  and  the  tail,  near  Sr 
Sailam,  about  170  miles  north  of  it.  This  belief  must  have  been 
due  to  the  imposing  reddish  brown  cliff  of  quartzite,  bank  lying 
as  an  inclined  bed,  similating  a  serpant  with  the  head  a  little  lifted 
up.  If  one  travenses  across  the  succeeding  groups  of  strata  due 
north,  there  is  a  possibility  of  a  similar  feature  deing  observed 
only  after  Srisailam. 

Geological  Mapping  was  done  on  a  4'  to  a  mile  scale  map 
(enlarged  1"  to  a  mile).  The  purpose  of  the  work  was  to  study 
the  various  structural  features  in  the  rocks  here,  most  of  them 
emposed  in  the  numerous  cuttings  that  were  made  during  the 
construction  of  the  road. 


Tirupati  (550')  is  situated  on  a  plain  and  the  range  is  about  a 
mile  north  of  it  extending  east  west.  There  is  another  range 
parallel  to  it  in  the  north,  the  valley  in  the  centre  being  cut  by  a 
stream  known  as  Avachari  Kona  flowing  east.  The  road  at 
"CHANDRAGIRI  VIEW  "  connects  these  two  ranges  near  the 
western  extremity.  Tirumala  is  situated  at  the  foot  of  the 
northern  slope  of  the  second  range. 


The  rock  types  met  with  here  can  be  tabulated  as  follows  with 
their  corresponding  ages : 

Shales  Pullampet 

Quartzites        Nagary 

A  «*/*l 



SHEET   No.  57 




\       |   iEDDING 

'       \SANDSTONE 



1.  Granites ;— The  plain  around  Tirupati  is  all  granites  with 
a  soil  cover  on  top  of  it.     The  granites  extend  upto   an   height  of 
2900  in  the  hill,  immediately  north  of  Tirupati.    These   could    be 
very  well  recognised  even  from  afar  from  their  mode  of  weather- 
ing into  tors  and  boulders,  and  also  the  black  colour  with  white 
vertical  streaks  a  result  of  continued   exposure  to  sun   and  rain. 
In  certain  places  they  are  weathered  completely  into  clay   (Mile- 
stone 0/4). 

The  granite  is  made  up  of  vitreous,  colurless  quartz  .and  white 
and  pink  felspar.  The  most  common  accessory  is  green  horn- 
blende. Biotite  is  accasionally  present.  The  rock  as  a  whole  has 
a  pleasing  appearance. 

2.  Quartzites :— Over  lying   the   granites   with   distinct    un- 
conformity  are   the   reddish   brown  and  light  rosy  pink  quartzites. 
There  is  a  narrow  zone  of  conglomerate  varying  in   width  from  2« 
to  1'  overlying  the   weathered  granites  (near  the  9/4   milestone). 
However,  the  conglomerate  is  not  persistent. 

The  quartizite  is  massive  made  up  of  many  bands  with 
distinct  bedding  planes.  Along  certain  bedding  planes  there  are 
thin  2  to  3"  greenish  shaly  bands  containing  numerous  platy 
quartzites  of  not  more  than  0.5"  in  thickness,  with  parallel  closely 
spaced  (O.l"  to  0.2")  grooves  in  them,  the  grooves  being  parallel  to 
the  bedding  plane  and  dipping  in  the  same  direction  as  the  bed. 
The  thickness  of  each  quartzite  band  varies  from  a  foot  to  as 
much  as  10'.  There  are  many  certical  joints  in  the  rock.  The 
thickness  of  quartzites  here  is  about  150'. 

The  quartzites  here  overlies  an  undulating  granite  country  and 
also  forms  a  part  of  a  .major  faulted  horizon  and  hence  at  this 
place  the  strike  of  the  quartzites  varies  from  NW-SE  to  W-E  as 
one  proceeds  from  west  to  east,  the  general  dip  being  towards 
northeast  and  north,  the  magnitude  not  exceeding  12°. 

3.  Shales : — In  between  the  quartzites  and   the  shales  there 
is  a  zone  of  alternating  minor  bands  of  quartzites  and  shales  to  a 
total  thickness  of  about  10',  the  thickness  of  each  of  the  individual 
layer  verying  from  1"  to  6". 

The  shales  succeeding  them  conformably  are  variegated,  some 
containing  very  minute  specks  of  mica.  These  form  hills  towards 
north  east,  of  which  Sanavalla  Mitta  is  a  prominent  one. 



A  dolerite  dyke  approximately  about  75'  in  thickness  extend- 
ing to  a  visible  length  of  about  200'  due  ENE-WSW,  cuts  through 
the  granites  and  also  the  overlying  quartzites.  The  vertical 
contact  between  the  dolerite  and  the  quartzites  could  be  seen  near 
the  9th  mile  stone,  whereas  the  whole  breadth  of  the  dyke  could 
be  seen  only  opposite  milestone  8/7  deep  down  in  the  vally.  This 
intrusive  is  obviously  younger  than  the  quartzites. 

The  common  features  are  ripple  marks,  and  various  types  of 
cro-laminations  tabular  and  wedge  shaped.  Besides,  there  are 
some  features  of  doubtful  origin  (See  map).  In  the  shales  there 
are  fracture  cleavages  and  tension  cracks  It  seems  as  though 
there  might  have  been  a  minor  movement  of  the  shales  over  the 
quartzites  against  the  dip  direction. 


This  is  a  classic  area  for  the  study  of  textures  and  structures 
in  sedimentary  rocks. 


The  pilgrims  are  requested  to  be  present  at  the  time  of 
P  AH  AK  AM  AN  I— assortment  of  offerings  of  coins  etc.,  received 
in  the  Hundi  or  Koppera— conducted  in  Sri  Yarn's  Temple, 
Tirumala,  in  the  afternoons  usually  at  the  time  of 

Tirupati  Devasthanam*  are  taking  up  the  works  of 

Regi'fding  of   the  Ananda  Nilaya  Vimanam 
of  Sri  Venkateswaraswami  Varu  at  Tirumala. 

Bhaktas  are  requested  to  contribute  Gojd  &  Money  and 
associate  themselves  in  the  Kainkaryams.  Contributions 
may  be  sent  to  the  Executive  Officer,  Tirumala-Tirupati 
Devasthanams,  Tirupati,  S.  I. 


and  undesirable  son,  he  sub- 
jected him  to  various  forms  of 
cruel  treatment.  It  further 
narrates  how  P  r  a  h  1  a  d  a  was 
thrown  into  the  sea,  Simha- 
chalam  hill  was  placed  on  him 
and  how  Vishnu  in  his  man — lion 
incarnation  went  to  his  rescue, 
stood  on  one  side  of  the  hil'» 
tipped  it  up  so  that  the  boy 
could  crawl  out  on  the  other  and 
Prahlada,  in  his  gratitude, 
founded  this  shrine.  In  subs- 
equent ages,  this  temple  which 
was  the  favourite  resort  of  the 
Devas,  fell  into  disuse  and  decay. 
King  Pururava  with  his  beloved 
consort  Urvasi,  during  his 
peregrinations  is  said  to  have 
visited  this  hill  and  at  the 
instance  of  Urvasi,  located  the 
God,  who  appeared  in  his  dream 
and  ordained  that  he  should  be 
exposed  to  view  only  on  the 
dthir  day  of  the  bright  half  of 
the  month  of  Vaisakha,  and 
that  he  should  be  covered  up 
with  sandal  paste  during  the 
rest  of  the  year.  Even  to  this 
day,  as  ethough  to  give  credenc 
to  the  traditions  contained  in  the  Sthalapurana,  the  Chandana 
Yatra  festival  is  performed  on  the  third  day  of  the  bright  half 
of  the  month  of  Vaisakha  (Akshaya  Trtiya).  On  this  day  the 
sandal  paste  which  covers  the  image  is  removed  and  the 
NIJASVARUPA  is  shown  the  devotees.  Thousands  of  pilgrims 
gather  at  the  temple  for  darsan  on  this  day,  as  it  is  belived,  that 
darsan  of  Nijarupa  is  sure  to  obtain  for  them  salvation  of  Moksha. 

Though  the  beginnings  of  this  sacred   edifice  to  the  man-lion 
incarnation  of  Vishnu  is  thus  shrouded  in  mystery  and  legend,   the 

eneraved  on  the  walls  and  nillars  nf  this  shrine  contain 

Temple  Pillar. 



a  mine  of  information  and  throw  a  flood  of  light  on  the  vicissitude 
otf  this  temple,  during  the  long  period  of  its  existence.  The 
fragmentary  inscription  dated  Saka  1021  (1099  A.D.)  of  the  Chola 
King  Kulottunga  (1070-1118  A.D.)  who  conquered  Kalinga  terri- 
tories refers  to  the  importance  of  this  temple  in  the  llth  century 

A  view  of  the  Temple. 

while  another  records  that  the  queen  of  the  Valanadu  Chief 
Gonka  III  (1137-56  A.D.)  covered  the  image  with  God.  The 
Eastern  Gangas  of  Kalinga,  with  their  seats  at  Mukhalingam  and 
Cuttack  have  also  very  richly  beautified  this  shrine.  King  Nara- 
simha  I  of  this  dynasty  is-  credited  according  to  one  inscription 
with  thft  r.nnsmiction  of  the  central  shrine,  the  Mukhamandapa  the 


Natyamandapa  and  the  outer  enclosure  in  beautifully  polished 
black  stone  in  1267-68  A.D.  The  Reddis  of  Rajahmundry  the 
Mathyas  of  Oddadi,  the  Vishnuvardhanachakravartins  of  Pancha- 
darla  and  Suryavamsa  Gajapatis  of  Cuttack,  all  in  their  pious  zeal 
contributed  their  mite  in  enriching  this  temple.  Early  in  the  16th 
century  the  famous  ruler  of  Vijayanagara  Empire,  Krishnadevaraya, 
in  the  course  of  his  seven  years  was  against  Gajapati  Prataparudra 
of  O.rissa  visited  this  temple  twice  in  1516  and  1519  A.D.  to  pay 
homage  to  Lord  Narasimha  when  he  had  offered  very  valuable 
jewellery  as  well  as  a  number  of  villages  for  maintenance  of  some 
bhogams  or  worships.  Some  of  jewellery  presented  by  that 
illustrious  monarch  are  still  in  existence  display  to  us  the  height  of 
artistic  excellence  attained  by  the  Andhra  artist  in  those  by  gone 
ages.  After  the  fall  of  Gajapatis  of  Orissa  who  had  been  allowed 
to  retain  these  territories  by  Emperor  Krishnaraya,  this  area  was 
overrun  by  the  Qutb-Shahis  of  Golkonda,  who  in  the  course  of 
their  predatory  raids  infested  this  temple,  smashed  its  fortifications 
(the  only  remnants  of  which  can  be  seen  now  near  the  Hanuman 
Gate)  and  mutilated  the  images  and  fine  carvings  on  the  pillars. 
But  soon,  as  Vassals  of  the  Sultans  of  Golkonda,  the  local  rulers 
of  Vizianagaram  revived  the  glory  of  Simhachalam  by  endowing 
it  richly  with  grant  of  lands  etc.,  for  maintenance.  The  represen- 
tation of  Matsya  incarnation  of  Visnu,  the  Dhanvantri,  Varuna, 
and  the  numerous  murtis  of  Narasimha,  deserve  special  mention. 

Simhachalam  was  a  great  centre  of  learning  as  well  in  the 
mediaeval  period.  Naraharitirtha  Sripada  and  a  heirarchy  of  his 
Sishyas  and  prasishyas,  who  officiated  as  the  spiritual  teachers  of 
the  rulers  of  the  land,  the  Eastern  ganges  of  Kalinga,  made  this 
their  chief  seat,  and  preached  the  cult  of  Vishnu.  They  have 
established  numerous  maths,  and  schools  which  were  endowed  by 
the  rulers  for  fostering  education  in  Sastras  and  Vedic  Lore  astro- 
nomy and  philosophy  though  of  a  sectarian  nature. 


8— 1— '57     R.  Y  Dharwadkar,  M.A.,    Principal,  J.   S.   S, 
College,  Dharwdr. 

I  should  really  thank  you  for  the  very  fine  arrangements  made 
at  present.  The  premises  are  absolutely  clean  and  the  Darshan 
arrangements  also  excellent.  The  ticket  system  is  also  quite 
efficient,  i 


RENDERING  OF  A    PASSAGE,.       ' 

1!lii?AN'S  effort  to  have  his  desires  fulfilled  is  called   Pourusham 


JjyjJs  (human  effort).  Effort  is  action.  The  cause  of  human 
effort  is  Divine.  It  is  the  impelling  force  that  enables  a  man  to  do 
or  act.  Though  human  effort  seems  to  be  the  cause  for  all 
achievements  nothing  can  really  be  achieved  without  the  help  of 
Divine  dispensation. 

Every  sentient  being  must  be  able  to  know  what  is  true  and 
what  is  false — rather  be  able  to  distinguish  between  the  abiding 
and  transient. 

The  ultimate  aim  of  one  and  all  is  to  acquire  Eternal  Bliss— 
what  is  Eternal  must  be  known.  Great  seers  have  shown  the  way 
to  know  the  truth.  One  who  knows  the  various  arts  and  always 
endeavours  not  for  his  selfish  gain,  but,  for  the  good  of  humanity 
is  a  Seer.  The  man  who  has  been  able  to  work  for  the  good  of 
humanity  is  verily  the  embodiment  of  the  Eternal  truth  itself. 

While  we  in  the  mundane  sphere  speak  of  progress,  our  Se'ers 
have  spoken  of  regress.  Dharma  and  purity  decline  from  Kritha 
Yuga  to  Thretha  Yuga,,  from  Thretha  Yuga  to  Dwapara  Yuga  and 
finally  from  Dwapara  Yuga  to  Kali  Yuga.  Having  this  decline 
in  view  our  Seers  have  set  different  standards  for  different  Yugas. 
In  Kritha  Yuga  a  man  to  attain  Liberation  must  become  a  Gnani 
— He  must  perform  Thapas  in  Thretha  Yuga.  In  Dwapara  Yuga 
he  must  perform  sacrifices.,  In  Kali  Yuga  worship  and  repeating 
the  name  of  the  Lord  are  alone  sufficient.  The  same  divinity 
manifests  in  diverse  forms  in  different  Yugas.  There  is  no 
difference  between  Divinity  and  time  nor  between  Divinity  and 
Prakruthi.  '  Kalam  and  Karma '—time  and  action  are  often 
spoken  though  not  fully  comprehended.  Time  and  action  are 
indicative  of  change.  In  that  ultimate  stage  of  realization  there  is 
no  change  ;  it  is  a  Replica  of  the  Eternal  unchangeable  Brahman. 
This  state  can,  by  practice  be  attained  through  Samadhi — Worship 
and  the  repetition  of  the  name  of  Lord  are  the  steps  that  lead  the 
individual  into  .the  higher  states.  It  therefore  behoves  that  every 
one  should  perform  Puja  (Worship)  and  attune  the  mind  to  the 
name  of  the  Lord. 

Some,  people  believe  that  sacrifices  are  more  efficacious.  The 
Bhagavath  Geetha  has  in  unmistakable  terms  stated  that  we  should, 


atleast,  to  propitiate  the  Lords  offer  leaves,  flowers,  fruits  of 
water.''  ' 

God  has  manifested  himself  in  several  places  in  several  forms 
— 'Lord   Sri  Venkateswara   is   the   Ruling   Deity    for   the    present 

Yuga — Kaliyuga,     as   it  is  said   Kalau   Venkatanayakah 

Narayana  Doss  when  he  went  to  Thirupathi  composed  several 
verses  impromptu  upon  Lord  Sri  Venkateswara  inspired  by  the 
Deity.  , 

Religious  lectures  held  during  the  month  of  January  1957 
;   .  -...,-.      T.  T.  Devasthanains  Information  Service  Office, 

at  19,  -Royapettah,   Madras-14. 

Date  Discourses  given  by  Subjects 

5—1-57     Pandit  P.  N.  Narayana  Sastry       DRUVA  CHARITRAM 
6 — 1_57        Suprabhatam  by  Bhagavatars     PRAYER  MEETING 
of  Sri  Ranga  Dasa  Goshtigal 
(Prasadams  distributed) 
12 — 1-57        V  id  wan  Sri  P.  R.  Nagaraja        AMBARISHA 


19__i-_57     vidwan  Sri  K.  Rajagopal  Rao,     AJAMILA          ,, 

.       B.A.         '  '  ; 

26j — 1-57     Vidwan  Sri  Dr.  K.  Vaidyanathan,  ADVICE  TO  THE  HOUSE- 

M.A.,  Ph.D.  HOLDERS    BY    SRI    RAMA- 


*««»+     FOR  THE  ATENTION  OF  THE  SUBSCRIBER     ««. 
1  The  Subscribers  are  kindly  requested  to  note  that  the  bulletin    I 

1  copies  will  be  posted  only  on  the  10th  of  every  month  and  not  I 
in  piecemeal.  Those  who  become  subscribers  or  renew  the  old  1 
ones  after  the  5th  of  the  month,  will  get  copies  of  the  bulletins  J 
only  after  the  10th  of  the  succeeding  month  and  not  earlier.  | 


9__1_'S7     (Mrs.)  Sathyabhama  Reddy,  B.A..,  M.D.,  D.G.G., 
Professor  o    Obstetrics  &  Gynaecology,  Guntur 
Medical  College,  G-untur. 
We  were  absolutely  comfortable  at  Tirumala   during  our  recent 

visit  there.     We  had  a  most  enjoyable  time  and  Dharsanam. 




4.  Pulangi 

5.  Abhishekam 

Harathi  each 


1.  Thomalaseva 

2.  Arcbana 

3.  Ekantnseva  ,ae        1  3 

Note: — For  (S)  and  (3)  five  persons    will  b^  admitted   for  each    ticket;  and 
.  f  r  (2)  only   four   perso-s  for  each  ticket  ;    and    for  (<»)  and  (5j 
admission  is  for  each  ticket  holder  only. 

(ii)  SEVA.S. 


Abhishekam  • 

Garni 'hura  Vessel 

Civet  Vessel 
Musk  Vessel 

•  '  -K  S  . 



Japhara  Vessel 



-  8. 











Tiruppavada-  Partial 




Abhisheka  K-  vil  Alvar. 


Note  .— (i)  '!<»  rersons  will  be  admitted  during  the  services  of  Thomala  and 
Arcliana  in  the  morning,  and  for  Ekantha  Seva  during  the  nigHt 
for  Ihe  day.  They  will  also  be  given  I'onfrali  orasar  am  in  the 
nru-n  and  D  >Satu  i  \  the  night  after  Nivedana.  One  Rupee  has  to 
be  paid  for  Dalham  additionally. 

(2)  During  this  service,  10  pers  >ns  are  Admitted  for  Darsanam. 

(3)  to  (7)  For  all  these  sevas  only  10  pet  sons   are  admitted  for  Ahhi- 
sheka  Samanulu  will  b^  given  in  the  hands  of  the  party  for  being 
taken  into  the    Bangaru  Vakili    with   the   procession:    for"th'.J 
items  4  to  7,  the  particular  items  only  will  be  given  in  the  hands 
of  tlie  party  for  similar  purposes.     Sri  v^ri  ' 'rasadarns  of  Tiitham 
Chardanam  and,  Sree  Padarenu  wi-1.1  be  given. 

(P)  to  (11)  These  are  a  day's  function  each  and  the  party  will  be 
fjiven  prasadams,  Vada  Laddti,  Appam,  Dosai  etc.,  besides  Vastra 
Bahumanam  at  the  "nd  of  the  functions. 

Additional  one   Rupee  has  to  be  paid    for  Dattatn   and   Harathi 
purposes  as  per  custom  as  occasions  demand. 

(Hi)  UT5AVAMS.  Ks: 

1.  Vasantotsavarcr  ...   2000 

2.  Brahtnotsavam  1st  Cl.    1500 

2nd  „       ,750 

3.  .Kalyanotsavam   ,       ...     5'  0 

4.  Vahanaseva  with    dia- 
mond     coat-of    mail 
K  a  1  p  a  v  r  i  k  s  h.  a  o  r 

Big  Sesha 

Silver  Garuda 
Chinna  Sesha 



5,    Vahannseva  wi  th  ou  t                   Vahrmara  ...       -<2 

diamond  coat-of-mail.                              Lion            „  ...       32 

Goldon  Garuda  62                 Swan          „  32 

Kalpavriksh-i  62                  Silver  Tiruchi  32 

Note: — (I)  Vasaxtotsavam .--—Conducted  for  ten  days  or  lesser  number  of 
tla\s  as  per  the  convenience  of  the  party.  Vastrn  HanumajiHin, 
Chandanam  and  Sree  Padarenu  etc.,  will  be  RIVPII  to  the  party. 
(Z)  Brahmotsavam  :— For  1st  Class.  20  persons  and  In  persons  for  the 
second  class  of  Brahmotsavam  will  be  admitte"'  for  Tomala  Seva, 
Arch  ina  ami  night  Ekanlha  Seva,  each  dny  of  the  performance  of 
tlie  Utsavam —which  may  be  conducted  lo-  8  days  or  a  lesser  no 
according;  to  the  convenience  of  the  party.  I'ongal  and  Dosalu 
will  be  given  to  the  party  on  days  of  t  -e  Utsavam.  At  the  end, 
Vaslra  Baliumanam  Sree  Van  Prasadatns  of  Sandal  and  Sreepada- 
renu  will  be  given. 

(3)  Celebration  of  marriage:— At  the   close   of   the   function   Vfis*ra 
.Bshumanam,  Thirtham,  Chandanam,   Sree    f'adaretiu    etc.,  prasa- 
dams  will  be  given  as  per  maniool  besides  Laddu,  Vadas, Appamss, 
Dosalu  and  food  prasadams. 

(4)  The  Vaha»am  Sevas:    Besides  the  payment  of  the  schedule  rates, 
the  worshipper  is  bound  to  pay  Re.  I/-  for  each   Vahanam  addi- 
tional for  Harathi,    One  Vada  or  one  Manoharam  will  be  given  to 
the  Grihastha  for  each  Utsavam. 

GENERAL:  Additional  one  Rupee  has  to  be  paid  for  Dattam  and  Harathi 
purposes  as  per  custom  as  occasions  demand. 

(iv)  FOOD  OFFERINGS.       Rs,  .  RS. 

1.  Dadhyodan  ...       56  5.    Sakarhath  ...      120 

2.  Pulihora  ..         60  6.     kesaribaib.  ...     125 
3     Pongali                                  7,0           7.    Payasarn                       ...       80 

4.  Sakkarapongali  80  8.    Sira  ,_     160 
Note:—  I'rasadaraswill  be  given  to  the  party  after  Nivtdanam. 

(v)  PALLU  OFFERINGS.  Rs  Rs. 

1.  Laddu  ...  125  7     Sukheelu  ...  60 

&  Vada  ...  80  8.    Manoharam  ...  70 

•?.  Poli  ...  45  9.   Jilebi                   .  ...  125 

+•  Dosa  ...  50  10.  Ukaya  Chatni,  (the fruit 

5.  Apparo  ,.>  60                 must    be    supplied  by 

6.  Tenatola  ...  55                 the  pilgrim)  ...  5 

Note:— For  each  of  the  offerings,   80  Paniyarams  will   be  given  to  the 
Grihastha  who  pays  for  it.  ' 

^••^^'^'•'13^  "'•- 

At  reduced  prices  —other  concessions  also. 


-- «KJ.  *xXra— * 

•     :          .  Rs.  tA. 

i.    Sri  Venkatesvara  Wlahatmyam  (Sanskrit)  with  Hindi  Com- 
mentary  Vols.  1  &  II  each  ...  1.0 
2           do.        Sthuihi  (Ski.  in    Tel.  Songs)  ...  04 

3,  Marschi  Samhila — Sanskrit  •••  0  12 

4.  Sri  Venk''»leswara  I'ihrisamala  (Sanskrit)  ...  0      8 
5     Asht&mahishi  Kalyanamu  (in  Telugu)  •••  0   12 

6.  Paramayogi  Vilasamu                   „  1  11 

7.  Usha  Parinayamu                          ,,  •--  0  14 

8.  Sri  Venkatesvara  Kavya  Kalapa  (Skt.)  ...  20 

9.  Athri  Samhita  -•  3      0 

10.  Sri  Venkatesvara  Vachan»mulu  (Tel)  ...  0     8 

11.  Chevvaichchuduvar  Bhagavatkm  -  part  I  (Tamil)  ...  40 

12.  Sri  Knshnopadesam  (Sanskrit — I  elugu)  ...  0  2J 
i-'^.    Tiruvayiu«zi  (Telugu  Script  with    Commentary)  •-•  5     0 
14     Nityanusandhanam  Tamil   (  I'eng-alai)  ...  Q  \Q 

15.  do.               ,.     (Vadagalai)  •                   •••  0     8 

16.  Tiruvaymozi  Viiakkam  f  lamil)  10 

17.  Srivachanabhushanam  (Telugu)  0  12 

18.  Semporul  (  Tamil)  ...  1      8 

19.  Adhyatraa  Sankirtana'u  : 

do.  Vlil,  IX,  X  each  ...  I      8 

20.1    Sarasangraha  Ganitamu  1     2 

21.  CkandogyopanishaH  (Sanskrit  only) 

22.  '1  he  Pantheon  at  Tirupati  (I'iciorial) 

23.  Cbevvaichuduvar   Bhanavatharn- — Hart  II 

24.  AshtadasaRahasyam  (9  to  18)  Vol.  H  ...  2     0 

25.  History  of    Tir.ipati  ( Tiruverujadam  Temples)    by    Sriman 

T.    K.  T    Virarrt^havachariar  Vol.    I  •••  3   12 

26.  do,                 do.                  Vol.    II  '     ~»  3      2 
27     Architectural  Development  in  Tirumala  f ample  •••  0     4 
28.    Minor  Worka  —  0     9 
2°.    Sri  Ainamachitryula  Charitrama  •••  1    14 

30.  Thiruven^ada  Ula  ('Tamil)  ...  j      2 

31.  Adhyalma  Sanki^tanalu  Vol.  V  •••24 

32.  Sankara  Vilasam  (Tamil)  •-•  2     7 
•  33,    Alankij-a  Sangraha  2     7 

34.    jannsrayi  (Sanskrit)  •••  0  12 

35      i  »rui»pavai  Saptapadulu  (in.  Telugu)  •••  04 

36.  Dharmasangraha  (in.  Sanskrit)  .                          —  t     8 

37.  N'patavyayopasargavr'tti  (in  Sanskrit)  •••  1     8 

38.  Sahityai  Vimarsa  (in  Sanskrit)  •-•  1     8 

39.  Veerasaiva  Literature  (iti  Telugu)  3  12 

40.  Raghuvamsa    by     D.    T-    Tatacharya  •••  1   14 

41.  Sahitya  Sara    (Sanskrit)  —  I  8 


Ks.  A. 

Padraini  Parinayam  (Telugu)  ...  j     g 

History    of    Tirupati    by    Ur.    S.  Krishnaswami   lyengar 

Vols.  I  &  II  each  ...  3   j2 

44.  Alwar's    Maagalasasanams    on    Thiruvengadaraudaiyara 

( felugu  script)  ,  __  2     4 

45.  Tirumalai  Olugii  ..-2 

46.  AshtadasafRahasyamulu,  (first  8)  V<  1.  I  3 

47.  Supreme  Epic  of  Devotion — (English)  -  2 

48.  Sri  Krishna  by  P.  N.  Srinivasachari  ...  Q 
41?.    Vedartha  Sangrafaa  „  ...  5 

50.  Srinivasa  Vilasa  Sevadhi  ...  4 

51.  Brthadaranyakopanishad  (Sanskrit  only)  ...  5 

52.  TaUwasankhyana  Tika  ...  Q 

53.  Vidhithraya  Parithranam  ...  I 

54.  Ramajeya-t-tiruppugal  Vol  I  &  II,  each  ...  3 

55.  Prapanna  Parijatam  (Sanskrit)  ...  Q 

56.  Balabhagavatara  (Telugu)  ,.,  3   \% 

57.  Srinivasa  Vilasam  (  I  elugn) 

58.  Koil  Oiugu:    (in  English)  By  T.  S    Partbasaratisy  •'•  0  12 

59.  Sri_Venl<ateswara  Mahatmyam  (Telugu  prose)  ...  o     8 

60.  Thiruvengada    Sthalapuranam  ("1'amii  prose  and  poetry)  ...  I   •  8 
6'.              do.             ('I'amil  Prose  only)  0     g 
6--              do.              (Kannada)  ."."  Q     8 

63.  du.  (Hindi)  ...  0     8 

64.  Sri  Venkateswara  Sathakam  (Telugn)  ...  o     8 
65-                  do-              Suprabhatham  (Sfinskrit)  ...  ()     3 
66                    d°.              (Telugu  script  or  Kannada)  "]  Q     2 

67.  do.  (Tamil  script)  Q     j 

68.  Sri  Venkatesvara  Suprabhatam  with  word  for  word  mean- 
ing and  short  commentary  in  Tamil  and  Telugu  each  ...  06 

69.  Aiwar's    Arulichchfiyaleal    on     Thiruvengadamudaiyan 

;     (TamiJ  script)  '  Q      4 

70.  Sri  Venkatesvara  Laghu  Kritulu   (Tei.).  \\\  i     g 
7t.    Sri  Venkatesvara  Sahasranaraara  with  Ashtolharaia  (Skt.)      "  0  10 
72               do.              (Sanskrit  and  TV-mil)  '"  1      Q 
73i              do.              (in  Telugu  script)  ]_"  Q     5 
74, •            do.      Stutiratnanaala  (Tel.)  Vol.  I.  ""  1     2 
75«              do.                                 (Telugu)  Vol.  II.  "[  2     0 
76    Alwar's  Mangalasasana  Pasurarns  with  Commentary  (in  Tamil)  3     0 
77.    Sringara  Sankirtanalu  :  Vol.  Ill  ""20 
7^.          do    Ed.  by  late  V.  Prabhakara  Sastri  .u  2     0 

79.  Adhyatma  Sankirtanalu :  Vol.  VI  *,*  *>     n 

80.  do.  Vol.  XI  ...  5     o 
81^    Songs  of  Tallapaka    Poets  with  musical  notation,  by  Sri 

R.  Ananthakrishna  Sarma  Vol.    I  ...  q     n 

82.  ,  do/  7>       n  ^  |      ^ 

83.  Kasyapa  Sarah? ta  L',' 

Rs.  A, 

84-,  Bhriseu  Samhita                                    .„  ,  '.  •  ..                       -•• 

85*  isavasyopanis.had           :                          .  :     ';•..•'                          • 

86.  Kenopanishad  •• 

87.  Kathopanishad  ;                                   ;  •••• 

88.  Prasnopanishad  •-• 

89.  Minor  Up-mishad  basliya    (Sanskrit  only)  ... 

90.  A    Glossary  ot  Indian    Philosophical   terras    (Sanskrit  &  .  . 
English)  ... 

91.  Psychology   (Telugu)  :                  (Out  of  stock)             ••• 

92.  Theory  of  Knowledge  in  the  Philosophy  of  Sri  Ramanuja  -•• 

93.  Idea  of  God     by  Dr.  K.  C.  Varadachari  (English)  •- 

94.  Suvarnasaptati  Sastra  —(Sanskrit)  •>•- 

95.  Dharma  Sastras  and   Dharma  Sutras  by  Sri  K«  S.  Rama- 
s^wami  Sastri  -•• 

96  A  Handbook  of  Hindu  Religion  (English)                               ,,. 

97.  NityanusandhaBam  Telugu  Script  (Tengalai)                      ••• 

98  do.                      „                 (Vadagalai)                      -•- 

()9.  Tiruppavai  (Tamil  or  Telugu)                                                 •••-. 

100.  Cbittira  Tiruppavai  (Tamil)  ••• 

do.  (Binding)  -•• 

101.  €hitramuia  Thiruppavai  (in  Telugu)  -• 

do.  (Binding)  -•• 

T02.  Stotraratnarauiu  —  (in  Telugu  script)                                       --• 

103.  Jbrirangam  Vaikuntha  Ekadasi 

304.  Tiruvaimozhi  Ahapporu!  pasuraras  fart  I.T.  (with  Edn.  com.) 

305.  Tirukkural  (Kamattupal)  Tamil  (Out  of  stock)       -•• 

106.  do.          <PorutpaI)           „  do.                    - 

107.  Rupakaparisuddhi  (Sanskrit)  -- 

108.  Hharatakosa-  (Sanskrit)  •••' 

109.  Andfara  Kuvalayanandamu    (in    Telugu).  ... 

110.  DasarupakaiM  (in  Tamil)  -- 

111.  Subhadra  Kalyanamu  ,,                                                 ••• 
i  12.  Ba*acharitam  (a  Tamil  Sanskrit  1  5rama)                                ... 
1  13.  Ashtingayogasaramu  (Telugu)                                                ... 
i!4.  Maniraekhala  (Te  ugu)  by  Pandit  Sriramulu  Reddi            .,.. 

15  Chakshushiyarn  (Sanskrit)                                                           ••• 

16.  Ethiraja  Vijayam  (a  drama)  (Sanskrit)  ^. 

17.  Mahabharatam  :  by  K.  S,  Ramaswami  Sastri  (English)     ... 

18.  Tirupati    Devasthanam  Epigraphical  Report  ••• 

19.  i  irumalai  Tirupati  Devastha^am  Inscriptions  Vols.  1,  II, 

III,  IV  and  V  each  -• 

120.  do.     Vol.  VI  Parts  I  and  II  each  - 

121.  A  Study  of  Hindu  Iconography:   By  T.  N.  Srinivasan  (Eng.) 
'22.  Rasavivekam  (Sanskrit) 

\  23.  Exerpts  from  Pofcana's  Bhagavatham  by  A.  V.S.  Sarma,(Eng.) 

'24.  Yappoli  (A  Tamil  prpsody)                                                      ... 

125  Sidhanthaa  Thraya  Sangraha  'Tamil)                                   >. 

26  •  T.  T.  D.  MONTHLY 

Tirupata  Yatrs   Guide  Books  Rs.   I1. 

1.  Illustrated  English  Guide  Boole  Tirupati.  ...     1     o 

2.  Ail-About    Tirupati    (A    pictorial   guide   book)  3     g 

3.  Tirupati-Yatra  (in  Telugu)  •       08 
4-.    Tiruijati    (Guide    hooks  in  Eng.,     I'amil,    Kanarese  and 

Hindi  languages,)  each.  ...  0     4 
S«  Venkafcesvara    Pictures 

1.  Sri  Venkatesvara  20"X'4"  .  1 

2.  Sri  Venkatesvara  &  Padmavati  14"X^O"  •  1 

3.  Sri  Veiikatesvara  or         D.».       14"  Vio"  .  Q 

4.  Do.  ^'"X'W  .        08 

5.  Oo  Do.  7"X5"  .         0    14 

6.  Sri  Venkatrichala  Mahathmyam  in  pictures  5     8 

Books  io   Print 

1.  Bhavaprakasika  by  Sri    Rangaramanujamuni  (Sanskrit) 

2.  Kadambarikathasara  ,, 

3.  Kenopanishad  (Reprint)  ,, 

4.  Andiya  Katha  by  Fandit  Sriraniulu  Reddi  /"Telugu) 

5.  Thiruvengadamudaiyaii  Pasurams  with  corn.     „ 

6.  Vrikshayurvedam       .      •  ,, 
7;  Kamanataka  Vimarsanamu  ,, 
8.-  Suprab  ithani  iu  (  I'elu^u  with  com  )  Reprint 

9      Annamacharya  Charitamu  (Reprint.)  „ 

10,  ,  Thiruvaimozhi  Ahappordl  Pasuraras  Part  II      (Tamil) — (collection  from   Bulletin)      ,, 
12.    Thirnkkural^-Kamathnpal  &  iPorutpal  (Reprinl*)  „ 
13'.,    Idea  of  God  by  Dr.  K4  C.  Varadachari  (Reprint)  English 
!4.    Payasathakam  with  corau.entary  (Telugu  and  Kannada) 
15,     Sidhantiia  Ihraya  Sangraha  (  I'elugu) 


The  T,  T.  D.  Ephigraphicsl  reports  and  T  T.  D  Inscripti  •as  Vols 
I  tin  V  and  VI  (1)  and  (2)  total  eight  bocks  will.'  hs  sold  at  a  conces 
sional  price  of  Rs.  IO/  per  sat  for  th°>  public. 

Ihe  Annamacbarya  SankirL'inas  and  Tallap?ik;im  works,  whenever 
thev  are  the  set  .of  six  vols.  25%  discount  will  be  altowt,d. 

For  the  Educationaj  Institut'oo*  and  Public  Libraries  also  for  the 
registered  bouafide  book  sailers,  25  w>  sales,  commission  will  be  allowed 
on  the  above  rates,  in  the  case  of  the  pureliasa  made  to. the. value  of 
Rs.  1  OO/- of  more 'or  100  items  of  each  time  These  concessions  will 
apply  only  for  items  1  to  121  enumerated  alone  and  not  to  pictures, 
guide  books  etc.  For  the  pictures  and  guide  books  only  12%  %  discount 
only  will  be  allowed  on  purchase  of  100  copies  and  more  in  each  case 

Copies  can  be  had  of:— I.  THE  EXECUTIVE  OFFICER,  T.  T.  Devastbaiiains, 
,        Tirupati-(S.    India)  ;     -2    T.  T.  D.  Book  Stall  in  New  Choultry, 
Tirupati ;          do.          3.  '       do.  in  Tirumala. 

4.  At  Higginbotaaras  Stalls;  &  5.  T,  T.  t>.  Information  Centres' 


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-    at  19  Royapettah  High  Road,  R^ADRAS—  14 

at  Sri  Srinivasa  Balaji  Bhavan,  Himayatnagar  Road, 


at!4,Jaya  Road,  Bambalapitiya,  COLOMBO—4.  (CEYLON) 

at  Sri  Venkataramana  Temple,  MANG-ALORE—  (s.  CANARA) 

at  Venkatesh  Mandtr,  No.  80-84,  Fanaswadi  BOMBAY—  2 

at  Sri  Venkateswara  Temple,  Brahmin  Street,  VIJAYAWADA-i 

at  Silver  Jubili  Park  Road,  BANGALORE-2. 

Serve  the  pilgrims  and  the  public  —  'guide  the 
devotees  in  regard  to  the  performance  of  vows-  to 
Sri  Venkateswara.y  Arrange  transport  and  accom- 
modation facilities  at  Tirupati  and  Tiruraala.  Sell 
Devasthanam  Publications,  religious  and  guide- 
books  and  Sri  Venkateswara  pictures  at  cost  price. 


AT  MADURA,  DELHI,  CALCUTTA  and  other  places. 


1.  Please  REMEMBER  that  Tirumalai  Hill  is  a  very  sacred  place  and 
Sree  Venkateswara,  a  powerful  force. 

2.  Please  RESPECT  ancient  customs  and  established  usages,  when  you 
are  on  the  Hills. 

3.  WEAR  NO  BOOTS  OR.  SHOES — a  sort   of  penance.     The  Hill  area  is 
considered  holy. 

4.  WEAR  NO  FLOWERS — all  flowers  are  fur  God  only. 

5.  AVOID  SMOKING,  or  carrying  any  article  for  smoking. 

6.  AVOID  SPITTING,  chewing  betel  and  tabacco. 

7.  AVOID  TAKING  MEAT,  fUh,  eggs,  flesh,  <>r  drinking  toddy  or  arrack 
or  any  other  intoxicant. 

8.  TAKE  BATH  and  wear  clean  clothes  before  you  enter  the  shrine. 

9.  AVOID  RUSHING  in    for    darsanam    and    take    your  ckance  in    the 
Queue  and  allow  chance  for  every  one. 

10.  AVOID    LOUD    CONVERSATION    or     demonstration     which      would 
derogate  the  solemnity  of  worship. 

11.  RESPECT  AND  PROMOTE  the  sentiments  of  pilgrims. 

12.  BEWARE  OF  BOGUS  PANDAS    or    dalalis    who  are  likely  to  mislead 
you  in  the  performance  of  your  vows  and  disposal  of  offerings. 

13.  GIVE  YOUR  OFFERINGS  in  the   Temple  Office  and    demand  receipts. 

14.  DEPOSIT  ALL  YOUR    Hundi  offerings  in  the  Hundi  or  Koppera    al 
the  Bangaru    Vakili    or  Golden    gate.     Otherwise  your  vows    will 
not  be  fulfilled. 

15.  ASK  FOR  AND  OBTAIN    all    information    and    particulars    from    the 
Pilgrim  Guides,   Choultry  Superintendents,  and  Temple  Managers, 
They  are  always  at  your  service, 

16.  ,  FORWARD  COMPLAINT  or  suggestion  to  the  Executive  Officer,  T.  T. 

Devasthanams  for  action  and  it  would  be  promptly  attended  to. 

ff.B. — -Contributions  of  articles  not  more  than  a  foolscap  page  of 
typewritten  matter  in  English  on  Sree  Venkateswara  and 
the  experiences  of  the  YATHRA  will  be  gratefully  accepted 
by  the  EDITOR  from  the  devotees  and  pilgrims  to  Tirnmala. 
The  articles  are  not  returnable.  The  Editor  reserves  the 
right  to  include,  alter,  modify  or  reject  them,  as  time  and 
space  will  ptrmit,  i 

or  108 

i3  181 



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m^ifiBj&en-    Qu  at-®  en  pen. 

Sri  O.  V.  Alagesan,  Dy.  Minister  for  Rys.  &  Transport,   New  Delhi  opening 
the  newly  formed  Tirumala-Papavinasam  Road  on  1-1-1957  at  Tirumala. 

List  of  Grihasthas  who  performed  special  Arjitham  sevas 
during  January,   1957  in  Sri  Venkateswara  Temple,  Tirumala. 


6  Sri 
10      ,, 

12  ,, 

18  „ 

19  „ 
22  ., 

25  „ 

26  „ 



Name' and  Address. 



K.R.  Jag,aTLnadham,  Gurus wamipaly am.  Kalyanotsavam  500 
K.  Venkataraju,  Ellore.  do.  500 

T.  S.  Rajaram,  Madras-17.  N.  Kanuka  4,000 

M.  Ramiah,  4th  Nandyal  I  Cl.  Brah.  1,500 

A.  Krishnabhat,  Earnakulam.  N.  Kanaka         1,173/5 

P.R.  Sitharama  Rao,  Madras  II  Cl.Bh.  &  Kalyanotsavam  1,250 


L.  M.  Kilikar,  Cochin. 
Y.  Govindu,  Hyderab%d,v 


E.  Ala&iriswamy,  Madras. 
M.  P.  Balasubramanyam,  Madras, 
T.  Dharmadas,  Madras. 
V.  Parthasarathy  Chetty,  Madras 
B.  S.  Ramaehandra  Rao,  Mysore. 

A.  P.  Malliah,  Cochin.  II  Cl.  Brah  ,  do..  & 



II  Cl.  Brah. 








7—2—57     RatliasaptamS. 

10 — 2 — 57      Tirupati  Sri  Kannan  &  Sri  Andal  Floating  Festival. 
11 — 2 — 57     Tirupati  Sri  Kodandarama  Swami       ,, 

i  » n en  \  Tirupati  Sri  Govindaraja  Swami          ,,       .   .   ,, 

14 — 2 — 57  Tirumala  Sri  Kumaradhara  Thirtha  Mukkoti. 

27 — 2 — 57  Maha  Sivarathri.    Sri  Kapileswara  Swami  Vrishabhotsavam 

16 — 3 — 57  Tirupati  Sri  Govindaraja  Swami  Poolangi  Seva. 

do  Tirumala-Thumburu  Thirtha  Mukltoti. 

29 — 3 — 57  Tirupati  Sri  Kodandaramaswami  Bran.  Dhvajarohanam. 

Register  your  copies  to-day. 
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Dr.  A.  V.  S.  Sarma 
(author  of  Flowerets  from  shrubs,   Lives  of  Devotees) 

English  rendering  of  the  greatest  work  in  Telugu — contains  150 
printed  pages  in  Demy  octavo  size. 

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(a  book,    on  prosody  in  Tamil  QptLiyeir  <$)<&&&  ®ssrLi>) 


Sri  R.  Srinivasaraghavachari,   M.A., 
Asst.  Reader  in  S.  V.  U.  O.  R.  Institute,   Tirupati. 
A  tarnil  prosody  with  verses  illustrating  the  rules  of  grammer— - 
with  Srinivasakalyanam  back-ground. 

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Printed  at  T..  T.  O.  Pre*vTirupati  and  published  by    Sri  C.   Anna  Rao,  B.A.. 
Executive  Officer.  Tirumala- Tirupati  Devasthanarns,  Tirupati  —  8-2-57. 


MARCH  1957 

No.  3 

Tirupati  Sree  Kothandaramaswami  Varu  with  Sita  and  Lakshmana. 
Brahmotsavam  from  29th  March  to  6th  April,   1957. 


GENERAL: — Height  2820  Feel  above  sea  level. 
Temperature  : — Maximum  94°  Minimum  60r 
Rainfall   40" — Population  :   4000. 


Rs.       A.  P. 

1.  Sri  Venkateswaraswarai  Temple,  Tirumala       •-•         1,33,495     811 

2.  Sri  Padmavatliiarnma  Temple,  Tiruchanur         •••               1,117     3  10 

3.  Sri  Govindarajaswami  Temple,  Tirupati             --              1,297    15  4 

4.  Sri  Kothandaramaswatni  Temple,  Tirupati          ••                 251    15  9 

5.  Sri  Kapileswaraswami  Temple,  Tirupati             -••                  149   10  0 

Total     --       1,36,312     5  10 

FEBRUARY,   1957 

Slumber  of  pilgrims,    accom-  (  at  Tirupati  •••  30,063 
modated    in   the     choultries  ' 

in  the  month  :                              |  at  Tirumala  ---  3^,845 

lumber  of  pilgrims,  who  availed  [  Adults  --•  90,027 

to  Tirumala   in  the  month  :          (  Children  •-•  8,925 

•3." 3.  9.  XuUtttn 

VoL  VIII  MAUCH  1957  No.  3 


<§H[®HE  Andhra  Pradesh  Government  have  appointed  the  follow- 
ed      ing   persons    to  the    Board  of  Trustees    for   the   Tirumalai- 
Tirupati  Devasthanams    in  the  five  casual  vacancies  in  the  Beard. 
The  members  will  hold  office  till  26th  June,  1957. 


1.  Sri  A.  C.  Subba  Reddy,  M.L.A.,  Nellore; 

2.  Sri  Alapati  Venkataramiah,  M.L.A.,  Tenali  ; 

3.  Sri  B.  G.  M.  A.  Narasingha  Rao,  M.L.A.,  Vizag ; 

4.  Sri  Krishnaram  Bhupal,  Rajah  of  Gadwal,  Hyderabad  and 

5.  Sri  R.  Anantha  Rao,  Trustee,  Vemulavada  temple. 

*  »  #  *  *  * 

A   special   meeting  presided  over  by   Sri    R.  Venkata    Reddi, 
B.A.,  B.L.,    Commissioner,   H    R.  &  C.  Endowments,  Guntur  was 
held    at    the   Devasthanam    Office    at   Tirupati  on  20th    February 
1957  at   2  P.M.  to  elect  the  Chairman  of  the  Board  of  Trustees  of 
the  T.T.  Deavasthanams,    Sri  B.  G.  M.  A.  Narasinga  Rao,  ML.  A., 
Sri   R.  Anantha  Rao    Sri  Krishnaram  Bhupal,  Sri  Alapati  Venkat- 
ramaiah,  Sri  A.  C.  Subba  Reddy,  Sri  P.  Suryanarayana  and  Sri  R. 
Nathamuni  Reddy    members    of  the    Board   attended  the  meeting 
Proposed    by  Sri  P.  Suryanaraya  and   seconded   by  Sri  A.  Venkat 
ramaiah,  Sri  A.C.  Subba  Reddi  was  unanimously  elected  Chairman. 
Sri  R.  Vdnkata  Reddi,  Commissioner,  H.  R.  &  C.  E.  congratu- 
lated the  members  of  the  Board  in  their  unanimous  election  of  their 
Chairman,   and  stated  that  the  choice  was  appropriate,  since  Sri 
Subba  Reddi's  abilities  as  Chairman  of  the  Nellore  Municipality 
for  the  last  several  years  were  well  known  and  with  his  experience, 
tact  he  would  guide  the  deliberations  of  the  Board  successfully.  He 
wished  God  speed  in  the  successful  and  able  administration  of  the 
Devasthanams.     Sri  C.  Anna  Rao,  Executive  Officer  speaking  next 
stated  that    he   and  his   collegues   and  the  members   of  staff  were 
always  at  the  service  of  the  Board  and  ready  to  give  every  co-oper- 
ation for  the  proper  and  efficient  administration.     Sri  Subba  Reddi 
thanked  suitably.  ' 


Sri  A.  C.  Subba  Reddi.the  Chairman  of  the  Board  of  Trustees  and 
Sri  Venkat_Reddi,  Commissioner  H.  R.  &  C.  E. 

Later  the  monthly  meeting  of  the'Board  of  Trustees  of  the 
Tifumala-Tirupati  Devasthanarns,  was  held  at  3  P.M.  on  the  20th  of 
February  1957,  Sri  A.  C.  Subba  Reddy,  Chairman  presiding. 

•"  The  Board  agreed  to  the  suggestion  contained  in  a  communi- 
cation received  from  the  Commissioner  of  H.  R.  &  C.  E.  [in  the 
matter  of  according  sanction  to  the  payment  of  Rs.  6-25  lakh  sby 
the  Devasthanam  from  its  Reserve  Fund  to  Sri  Venkateswara 
University  for  the  maintenance  of  the  Sri  Venkateswara  Oriental 
Institute!  to  rebuild  the  Reserve  Fund  to  the  extent  of  the  amount 
paid,  in  five  years  time  apart  from  providing  for  the  regular 
reserve  fund.  . 

.  The  Board  adjourned  the  question  of  payment  of  the  grant  of 
Rs.  5,000  to  the  Council  of  Sanskrit  Education,  Hyderabad  fora 
further  report. 

f .  T.  t>.  MONTHLY  BULLETIN 

Board  of  Trustees  meeting,  presided  over  by  Sri  A.  C.  Subba  Reddi. 

The  Board  resolved  on  a  reference  from  Educational  Depart- 
ment of  the  Andhra  Pradesh  Government,  to  sell. the  building 
now  under  construction  with  an  area  of  land  around  it  in  T,  T« 
Devasthanams  Press  Compound,  for  housing  the  Polytechnic- to  be 
started  by  the  State  Government  from  next  academic  year. 

The  Board  approved  the  proposals  to  issue  notification  in 
the  papers  to  the  effect  that  persons,  intending  to  transfer  their 
pronotes  in  favour  of  the  Devasthanams  shoukl'also  pay  the  cost 
of  recovery,  and  otherwise  the  pronotes  would  not  be  accepted. 

The  Board  decided  to  celebrate  the  Sri  Annamacharya  festival 
for  3  days  commencing  from  26-3-57. 

The  Board  decided  to  appeal  to  the  Government  of  Andhra 
Pradesh  against  the  orders  of  the  Commissioner  of  the  Hindu 
Religious  Endowments  Board ;  refusing  to  consider  the  request  of 
the  Board  of  Trustees  oijjhe  T.  T.  Devasthanams  to  start  a  school 


The  Chairman  &  Members  of  the  Board  of  Trustees,  T.  T  Devasthanams 

Sri  R.  Nadhamuni  Reddi,  M.L.A  ,   Sri  A.  Venkatramiah,  Sri  A    C   Sufaba 

Reddi,  M.L.A.,  (Chairman),  Sri  NarasingaRao,  M.L.A.,  Sri  P-  Suryanarayana 

Sri  Knshnaram  Bhupal,  Sri  C.  Anna  Rao,  (Executive  officer), 

Sri  C.  Ramaswami  Reddi,  (Peishkar),  and  Sri  R.  Anantha  Rao. 

of  music  and  dance.  The  Executive  Officer  informed  the  Board 
that  the  Sri  Venkateswara  University  had  informed  that  'the 
University  would  open  a  school,  if  necessary  funds  were  placed  at 
their  disposal, 

The  Board    nominated  Sri  G.  Venkata  Reddy,  member    to 
represent  the  Board  on  the  Andhra  University  Senate. 



.  R.  Suferaismaiiyaitts  M.A.9 

^fev  AKSHARAMA  in  the  Ramachandrapuram  Taluq  of  East 
<*^  Godavari  District  is  noted  for  the  temple  of  Bhimesvara,  a 
temple,  one  of  Pancharamas  or  famous  seat  of  the  Saivas  in 
Andhra.  Though  the  sthalapurana  and  the  legends  connected 
with  it  assign  a  very  early  date  to  this  temple,  inscriptions 
engraved  on  the  walls  of  the  shrine  and  the  style  of  architecture  do 
not  warrant  such  an  early  dating.  The  temple,  typical1 'of 
Dravididn  style,  is  situated  within,  a  high-walled  enclosure  with 
gateways  or  gopuras  on  the  four  cordinai  directions.  The  sanctum 
is  in  the  first  floor  and  is, approachable  by  a  flight  or  steps. 

On  a  careful  examination  of  the  different  ornamental  features 
of  this  temple,  the  size  of  bricks  used  and  the  shape  of  the 
'linga'— a  cylindrical  shaft  of  15'  to  20'  in  height  resembling  an 
'ayakasthambha'—ithsLS  been  surmised  that  the  place  was  origi- 
nally a  Buddhist  site  and  the  erstwhile  Buddhist  structure, 
probably,  a  '  stupa '  was  converted  into  a  shrine  of  Siva. 

Tradition  asserts  that  this  temple  was  built  by  Chalukya 
Bhima  of  Vishnuvardhana  Vi  of  Vengi  (892-922- A.D.)  while  one  of 
the  inscriptions  in  this  temple  dated  Saka  1003  (1081  A.D.)  in  the 
reign  of  Sarvalokasraya  Vishnuvardhana  (Ra'jendra  Chola  II) 
registering  a  gift  of  a  perpetual  lamp  shows  its  popularity  in  the 
llth  century.  It  has  inspired  a  number  of  poets  like  Bhimakavi 
and  Srinatha  in  the  days  past  and  even  to  this  day  attract  large 
number  of  pilgrims  from  all  over  India. 

T.  t   3>'  MONTHLY 

Sri  Bhimeshwaraswami  Lingam,  marble  stone— half 
white  &  half  black  representing  Siva  &  Parvathi. 



LEPAKSHI,  an  insignificant  village  in  the  Hindupur  Taluq 
of  Anantapur  District,  though  looks  deserted  and  desolate  now, 
was  a  place  of  great  interest  in  the  late  madiaeval  period  noted 
for  its  famous  shrine  dedicated  to  Virabhadra.  This  temple 
complex  with  its  principal  shrine  of  Virabhadra  (Siva)  is  of  the 
Vijayanagar  times  and  style  of  architecture.  Its  construction  in 
1538  A.D.  is  attributed  to  Virupanna,  a  nobleman  and  merchant 
prince  of  the  times.  The  Natyamandapa  (dance  hall)  supported 
on  66  pillars  carrying  find  sculptures  is  the  centre  of  attraction—- 
the central  group  having  life-size  forms  of  Siva  dancing,  Brahma, 
Nandi,  Turn  buna,  Rambha  and  other  gods  and  celestials  playnig 
on  the  drum,  vina  and  other  instruments  in  accompaniment.  The 
unfinished  Kalyanamandapa  on  the  side  too  "contains  good 
sculptures  of  Dikpalas  and  others  on  the  pillars.  Nerrative  panels 
depicting  in  sculpture  the  stories  of  Siru-t-tonda  and  Kiratarjuniya 
are  to  be  found  on  the  front  and  sides  of  the  wall  behind  the 
Natyamandapa.  More  interesting  are  the  remains  of  excellent 
mural  paintings  on  the  ceilings  of  the  Natyamandapa  arid  the  inner 
mandapa.  They  narrate  puranic  episodes  and  depict  figures  of 
gods  and  frequently  the  figures  of  Virupanna,  the  founder  of  the 
temple,  and  his  reiinue  are  to  be  seen  in  the  composition  of 
the  panels  as  if  personally  witnessing  the  episodes  narrated. 
These  paintings  are  far  superior  in  technique  and  art  to  others  of 
the  same  period  and  illustrate  also  the  forms  and  designs  of 
contemporary  apparel  and  ornament  in  South  India.  The 
numerous  inscriptions  found  here  are  in  Telugu  mostly  and 
donatory*  There  are  also  a  few  old  massive  copper  plate  grants 
preserved  inside. 



Tirupati  Devasthanam<*  are  taking  up  t]\e  ivorks  of 

Regilding  of   the  Ananda  Nilaya  Vimanam 
of  Sri  Venkateswaraswami  Varu  at  Tirumala, 

Bhaktas  are  requested  to  contribute  Gold  &  Money  and 
associate  themselves  in  the  Kainkaryams.  Contributions 
may  be  sent  to  the  Executive  Officer,  Tirumala-Tirupati 
Devasthanams,  Tirupati,  S.  I. 


Top  portion  of  the  Linga  as  it 

appears  Jn  the  2nd  story  of  the  temple. 

P.  V.  Ransamijaswami,  M.A. 

.       '        .  •        I 

Sources  of  Dharraa. 

ET  us  first  of  all  see  how  we  can  know  DHARMA.  Gautama 
says  and  every  Hindu  must  admit,  that  Veda  is  the  source  of 
Dharma,  that  is  to  say,  whatever  is  laid  down  in  the  Veda  is 
Dharma,  i.e.,  both  injunctions  and  prohibitions.  In  addition  to 
the  Veda  the  tradition  (Smriti)  and  conduct  (Slid}  of  those  who 
.know  the  Veda  must  also  be  accepted  as  the  source  of  Dharma. 
If  the  latter  is  also  accepted  as  the  source  of  Dharma,  then  we  may 
be  misled  ;  for  we  see  transgression  of  Dharma  and  violence  in  the 
conduct  of  those  great  men.  As  instances  of  transgressions  of 
law  may  be  mentioned :  (i)  Killing  of  a  woman  (Tataka)  by  Sri 
Rama,  (ii)  Murder  of  mother  by  Parasu  Rama  (iii)  Vasishtha's 
marriage  with  a  candalee  ;  etc.  But  the  transgressions  and  vio- 
lences of  great  men  should  not  be  taken  as  precedents  because  we 
of  the  present  age  '(i.e.,  Kaliyuga)  are  weak  and  cannot  imitate 
these  great  men  who  were  devoid  of  desires  and  hatred. 

If  the  sources  (of  Dharma)  of  equal  force  are  conflicting,  we 
may  follow  any  one  at  pleasure  but  should  not  reject  both  as 
conflicting.  In  the  latter  case  there  will  be  lapse  of  Dharma.  But 
it  must  be  remembered  that  the  option  to  follow  either  course  is 
given  only  when  the  authorities  are  of  equal  force.  If  they  are 
unequal,  only  the  stronger  authority  should  be  followed.  That  is 
to  say,  if  there  is  conflict  between  Veda  and  tradition,  the  former, 
as  being  more  powerful,  should  be  followed  and  if  there  is  conflict 
between  tradition  and  practice,  the  former  should  be  followed  in 
preference  to  the  latter. 

Forty  Sacraments. 

Gautama  says  that  a  king  and  a  Brahmana  deeply  versed  in  the 
Vedas,  these  two,  uphold  the  moral  order  in  the  world.  On  these 
two  depends,  he  says,  the  existence  of  men,  animals,  birds  and 
insects.  In  enumerating  the  qualifications  of  a  Brahman  deeply 
versed  in  the  Vedas,  Gautama  says  he  is  one  who  has  been  sancti- 
fied by  the  forty  sacraments  (samskard).  These  forty  samskaras 
are:  (1)  Garbhadhana  (ceremony  to  cause  conception)  (2)  Purnsa- 
vana  (ceremony  to  cause  the  birth  of  a  male  child)  (3)  Sirnanton- 
nayana  (arranging  the  parting  of  the  hair)  (4)  Jatakarman 


(ceremony  on  the  birth  of  the  child)  (5)  Namakarana  (ceremony  of 
naming  the  child)  (6)  Annaprasana  (ceremony  of  first  feeding) 
(7)  Chaula  (tonsure  of  the  head)  (8)  Upanayana  (Irnitiadon)  (9)  to 
(I?)  The  four  vows  undertaken  for  the  study  of  the  Veda  (13)  Snana 
(bath  on  the  completion  of  the  studentship)  (14)  Taking  of  a  help- 
make  for  the  fulfilment  of  the  religious  duties  (Marriage)  (15)  to 
.(19)  performance  of  the  five  sacrifices  to  gods,  manes,  men,  crea- 
tures and  Brahman  (Veda),  (20)  to  (40)  Performance  of  the 
following  21  sacrifices,  viz.,  seven  kinds  of  Pakayajnas  (Ashtaka, 
Parvana,  Sraddha,  Sravani,  Agrahayani,  Caitri  and  Asvayuji), 
seven  kinds  of  Haviryajnas  (Agnyadheya,  Agnihotra,  Darsapaurna- 
masas,  Agrayana,  Chaturmasyas,  Nirudhapasubandha  and  Sautra- 
mani),  and  seven  kinds  of  Somayagas  (Agnishtoma,  Atyagnish- 
toma,  Ukthya,  Sodasin,  Vajapeya,  Atiratra  and  Aptoryama.) 

Qualities  of  the  soul. 

Gautama  says  that  in  addition  to  his  being  sanctified  by  the 
above  forty  samskaras  or  sacraments,  a  king  or  a  brahman  must 
possess  the  following  eight  qualities  of  the  soul  (Atmaguna).  They 
are:  (1)  Bhutadaya  (compassion  on  all  creatures).  (2)  Kshanti 
(forbearance).  (3)  Anasuya  (freedom  from  envy).  (4)  Saucha ' 
(purity).  (5)  Anayasa  (quietism).  (6)  Mangala  (auspiciousness). 
(7)  Akarpanya  (freedom  from  avarice).  (8)  Aspriha  (freedom 
from  covetousness).  The  above  qualities  have  been  defined  by 
Vyasa  in  the  Puranas.  As  these  qualities  are  of  primary 
importance,  we  shall  try  to  understand  them  clearly. 

Bhutadaya  or  compassion  on  all  creatures,  is  thinking  good  to 
them.  *  That  quality  is  called  Daya  by  which  a  man,  who  is 
always  pleased,  acts  towards  other  creatures  like  unto  himself  for 
their  welfare  and  good  '. 

Kshanti  or  forbearance  is  capacity  to  withstand  external  and 
internal  pleasure  and  pain.  '  That  quality  is  called  forbearance  by 
which  one  who  is  good  in  words,  'mind  and  deeds,  does  not  abuse 
or  beat  (in  return)  when  he  is  abused  or  beaten  '. 

Anasuya  or  freedom  from  envy  is  freedom  from  hatred 
towards  men  with  good  qualities.  'Freedom  from  envy  is  that 
quality  in  man  by  which  he  does  never  hate  one  who  attains 
Dharma,  Artha,  Kama  or  Moksha  '. 

Sauca  or  purity  is  of  four  kinds,  viz.  purity  of  things,  purity 
of  niind,  purity  of  speech  and  purity  of  body. 


Anayasa  or  quietism  is  not  causing  pain  to  oneself.  '  Quietism 
is  avoiding  to  undertake  anything  which  daily  causes  immense  pain 
to  oneself  even  though  it  be  a  duty  '. 

Mangala  or  auspiciousness  is  ever  doing  good  deeds  and 
avoiding  bad  deeds. 

Akarpanya  or  freedom  from  avarice  is  boldness  even  in  danger 
and  relish  for  sharing.  'That  quality  is  called  freedom  from 
avarice  by  which  one  does  never  become  helpless  in  danger  and 
difficulty  and  relishes  sharing  with  others  '. 

Aspriha  or  freedom  from  covetousness  is  satisfaction  (with 
things  one  ha*)  and  want  of  desire  for  other's  property.  "That 
quality  is  calldd  freedom  from  covetousness  by  which  a  man  shuns 
dissatisfaction  in  objects  (of  senses)  and  desire  for  other's 
property  '. 

The  effects  of  these  qualities  are  described  in  the  Puranas  ;  as 
follows  : 


These  verses  attribute  different  results  to  the  different  qualities  in 
addition  to  a  supreme  one  for  a  combination  of  all  the  qualities. 
So  even  if  we  cannot  practise  all  the  qualities  we  may  try  to 
cultivate  at  least  one  or  more  of  them  to  obtain  the  results 
attached.  The  importance  of  these  qualities  of  the  soul  can  be 
inferred  from  the  above  verses. 

Qualities  of  the  soul  superior  to  sacraments. 

The  interesting  point  to  be  noted  about  the  sacraments  and 
the  qualities  is  that  Gautama  attaches  more  importance  to  the 
qualities  than  to  the  sacraments.  Far  he  says  "  He  who  is  sancti- 
fied by  these  forty  sacraments  but  whose  .soul  is  destitute  of  the 
eight  good  qualities,  will  not  be  united  'with  Brahman,  nor  does 
he  reach  his  heaven.  But  he,  forsooth,  who  is  sanctified  by  a  few 


only  of  these  forty  sacraments  and  whose  soul  is  endowed  with 
the  eight  excellent  qualities,  will  be  united  with  Brahman  and  will 
dwell  in  his  heaven  ".  This  shows  that  the  qualities  of  the  soul 
are  more  important  than  the  sacraments  and  it  is  not  also  necessary 
to  be  sanctified  by  all  the  sacraments  enumerated.  It  is  enough  if 
a  man  is  sanctified  by  the  important  of  them  or  by  the  one, 
Vpanayana,  which  is  the  most  important  of  them. 


Every  morning  the  feet  of  the  teacher  must  be  embraced  (by 
the  pupil),  and  both  at  the  beginning  and  at  the  end  of  a  lesson 
in  the  Veda.  After  having  received  permission,  the  pupil  shall  sit 
down  to  the  right  (of  his  teacher)  turning  his  face  towards  the 
east  or  towards  the  north.  I.  52,  53  and  54. 

In  the  presence  of  his  teacher,  the  pupil  shall  avoid  covering 
his  throat,  crossing  his  legs,  leaning  (against  a' wall  or  the  like, 
and)  stretching  out  his  feet,  (as  well  as)  spitting,  laughing,  yawn- 
ing, and  cracking  the  joints  of  the  fingers.  II.  14  and  15. 

A  student  shall  occupy  a  seat  and  a  couch  lower  than  those 
of  his  teacher,  shall  rise  before  him  and  retire  to  rest  after  him, 
He  shall  keep  his  tongue,  his  arms  and  his  stomach  in  subjection. 
If  the  teacher  speaks  to  his  student,  the  latter  shall  answer  after 
having  risen  from  his  couch  or  seat  (in  case  he  was  lying  down 
or  sitting.)  At  the  command  of  the  teacher  he  shall  approach 
though  the  teacher  may  not  be  visible.  And  if  the  pupil  sees 
his  teacher  standing  or  sitting  in  a  lower  place  or  to  the  leewatd 
or  to  the  windward,  he  Shall  rise  and  change  his  position. 

II.  21  A,  22,  25,  26  and  27.       . 

He  shall  study  after  having  been  called  by  the  teacher  and 
not  request  the  latter  to  begin  the  lesson.  II.  29  A. 

He  shall  be  intent  on  doing  what  is  pleasing  and  serviceable 
to  the  teacher.  If  a  teacher  transgresses  the  law  through  careless- 
ness or  knowingly,  he  shall  point  it  out  to  him  privately.  II.  30. 

Corporal  Punishment. 

As  a  rule  a  pupil  shall  not  be  punished  corporally.  If  no 
other  course  is  possible,  he  may  be  corrected  with  a  thin  rope  or 
a  thin  cane.  If  the  teacher  strikes  him  with  any  other  instrument, 
he  shall  be  punished  by  the  King.  II.  42,  43  and  44. 


On  completion  of  instruction,  the  teacher  must  be  offered  -4 
fee  and  having  paid  the  pupil  shall  not  boast  of  having  done  so. 
The  teacher  is  the  chief  among  all  Gurus.  II.  48  and  50. 


A  student  must  observe  chastity.  He  should  speak  the  truth 
and  bathe  daily.  He  shall  not  look  at  the  sun.  He  shall  avoid 
honey,  meat,  perfumes,  garlands,  sleep  in  the  day-time,  ointments, 
collyrium,  carriage,  shoes,  a  parasol,  love,  anger,  covetousness, 
perplexity,  garrulity,  playing  musical  instruments,  bathing  for 
pleasure,  cleaning  the  teeth,  elation,  dancing,  singing,  calumny 
and  terror.  He  shall  avoid  glaring  at  and  talking  with  or  touching 
women,  if  there  is  danger  of  a  breach  of  chastity,  gambling,  low 
service,  taking  things  not  offered  and  injuring  inanimate  beings, 
pronouncing  the  name  of  the  teacher  and  making  bitter  speeches. 
II.  7,  A.  8,  12,  13,  A.  16,  17,  A.  18  and' 1.9. 

A  student  should  beg.  He  may  beg  in  the  houses  of  the 
teacher,  of  blood  relations,  of  Gurus  and  in  his  own  house  if  he 
obtains  no  alms  elsewhere.  Among  these  he  shall  avoid  each 
preceding  one  more  carefully  than  those  named  later.  Having 
announced  to  the  teacher  what  he  has  received  and  having 
obtained  his  permission,  the  student  may  eat  the  food. 

II.  37,  3*  and  39,  A. 

Apastamba  adds : 

A  student  who  studies  the  sacred  science  shall  not  dwell  with 
anybody  else  than  his  teacher. 

The  student  should  obey  his  teacher  except  when  ordered  to 
commit  crimes  which  cause  loss  of  caste.  He  should  do  what  is 
serviceable  to  his  teacher;  he  shall  not  contradict  him. 

The  student  shall  wear  all  his  hair  tied  in  one  braid,  or  make 
a  braid  of  the  lock  on  the  crown  of  the  head  and  shave  the  rest 
of  the  hair.  He  shall  wear  a  cloth  to  coyer,  his  nakedness. 

He  should  avoid  crowds  assembled  at  festivals.  He  should 
not  be  addicted  to  gossiping,  should  be  discreet  and  not  do 
anything  for  his  own  pleasure  in  places  which  his  teacher 

He  should  be  forgiving,  modest,  energetic  and  possessed  of 
self-command.  He  should  be  untired  in  fulfilling  his  duties. 

16  *  T-  T.  D,  MONTHLY  BULLETIN 

After  a  student  has  eaten,  he  himself  shall  clean  his  dish, 
He  should  leave  no  residue  in  his  dish.  If  he  cannot  eat  all  thai 
he  has  taken  in  his  dish,  he  shall  bury  the  remainder  in  the 
ground  ;  or  he  may  throw  it  into  the  water. 

The  duties  of  a  student  consist  in  acts  to  please  the  spiritual 
teacher,  the  observance  of  rules  conducive  to  his  own  welfare 
and  industry  in  studying.  Acts  other  than  these  need  not  be 
performed  by  a  student. 

A  student  who  retains  what  he  has  learned,  who  finds  pleasure 
in  the  fulfilment  of  the  law,  who  keeps  the  rules  of  studentship, 
who  is  upright  and  forgiving,  attains  perfection. 


Every  day  the  student  shall  rise  in  the  last  watch  of  the  night, 
and  standing  near  his  teacher,  salute  him. 

A  Brahman  shall  salute  stretching  forward  his  right  arm  on 
a  level  with  his  ear,  Kshatriya  holding  it  on  a  level  with  the 
breast^  a  Vaisya  holding  it  on  a  level  with  the  waist,  a  Sudra 
holding  it  low  and  stretching  forward  the  joined  hands. 


The  student  shall  be  very  attentive  the  whole  day  long,  never 
allowing  his  mind  to  wander  from  the  lesson  during  the  time 
devoted  to  studying  And  during  the  time  for  rest  he  shall  give 
his  mind  to  doubtful  passages  of  the  lesson  learnt. 

He  shall  approach  his  teacher  with  the  same  reverence  as  a 
deity,  without  telling  idle  stories,  attentive  and  listening  eagerly 
to  his  words..  He  shall  not  sit  near  him  with  his  legs  crossed.  On 
sitting  down,  if  the  wind  blows  from  the  pupil  towards  the  master, 
he  shall  change  his  place.  He  shall  sit  without  supporting  himself 
with  his  hands  on  the  ground,  and  without  leaning  against  some- 
thing (as  a  wall  or  the  like).  He  shall  turn  his  face  towards  his 
teacher  though  the  latter  does  not  turn  his  towards  him.  He  shall 
sit  neither  too  near  to  nor  too  far  from  the  teacher,  but  within 
reach  of  his  arms.  He  shall  not  sit  in  such  a  position  that  the 
wind  blows  from  the  teacher  towards  himself. 

If  there  is  only  one  pupil,  he  shall  sit  at  the  right  hand  of  the 
teacher ;  but  if  there  are  many  they  may  sit  as  it  may  be 


If  the  master  stands,  the  pupil  shall  not  sit  down.  If  the 
master  siis,  the  pupil  shall  not  lie  down.  If  the  teacher  tries  to  do 
something,  then  the  pupil  shall  offer  to  do  it  for  him,  if  it  is  in 
his  power. 

If  his  teacher  is  near,  the  pupil  shall  not  honour  or  praise 
another  Guru  who  is  inferior  in  dignity.  But  if  the  latter  comes, 
the  pupil  shall  leave  his  place  and  ssat  to  honour  him. 


Some  say  that  there  is  no  restrictive  rule  for  salutations 
between  man  and  wife.  VI.  6. 

Any  aged  fellow-citizen,  even  a  Sudra  of  80  years  and  more 
must  be  honoured  by  one  young  enough  to  be  his  son  and  an 
Arya,  though  he  be  younger,  by  a  Sudra.  VI.  10. 

Wealth,  relations,  occupation,  birth,  learning  and  age  must  be 
honoured,  but  each  latter  named  quality  is  more  important  than 
the  preceding  one.  But  sacred  learning  is  more  important  than 
all  other  good  qualities  because  that  is  the  root  of  the  sacred  law 
(Dharma).  VI.  II.  E.  20,  21  .&  22. 

Way  must  be  made  for  a  man  seated  in  a  carriage,  for  one 
who  is  in  his  tenth  decade  (i.e.  90  to  100  years),  for  one  requiring 
consideration,  fora  woman,  for  a  Snataka  and  for  a  King.  But 
a  king  must  make  way  for  a  Srotriya.  II.  24  and  25. 


2—2 — '57     Sannacy  Rao,  Bangalore. 

Your  kindness  it  made  possible  for  us  to  enjoy  our  stay  in 
Tirupati  and  to  have  Darshan  of  the  Lord.  The  memory  of  our 
visit  will  remainwith  us  for  a  longtime. 

5— -2— '57    A.  K«sava  Rao,  Kakinada- 

For  the  first  time  in  my  life,  I  had  the  fortune  to  visit  Tirupati 
with  family  recently  during  the  last  week  of  January,  1957,  and  to 
my  heart's  cont.ent  I  secured  the  Darshanam  of  Sri  Venkateswara 
Swamivaru,  the  Lord  and  father  of  the  Universe.  During  my  short 
stay  there,  the  Devasthanam  administration  have  been  too  kind  and 
courteous  to  provide  me  with  decent  accommodation  and  comforts 
in  the  Devasthanam  choultry,  which  facilities  are  being  renedered  to 
each  and  every  one  of  the  multitudes  of  the  constantly  visiting 
pilgrims  throughout  the  year. 



The  pilgrims  are  requested  to  bti  present  at  the  time  of 
PARAKA.MANTI— -assortment  of  offerings  of  coins  etc.,  received 
in  the  Hundi  or  Koppera — conducted  in  Sri  Varu's  Temple, 
Tirumala,  in  the  afternoons  usually  at  the  time  of 


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» .^aim«»M  c  MMwmara  *  «i«««Ja»  ®  tai^^ 

WM 4 T  HO£S  THE  PilGfUlM  SAY? 

30— 1— '57     T.  Kosa'lrnm,  Tiruchirapalli, 

Ever  since  my  childhood,  the  desire  to  visit  Tirupati  wan 
always  lingering  in  my  heart.  I  tried  several  times  hut  somehow 
one  obstacle  or  other  stood  on  the  way.  Finally  in  October  1954, 
Sri  Venkatesha  graciously  approved  of  my  visit  and  I  had  a  close 
Darshan  of  the  Lord.  I  experienced  a  sort  of  heavenly  atmosphere, 
an  unknown  6/m1  and  inexpressible  joy.  On  my  return,  my  wife  gave 
birth  to  a  female  child.  Again  .  in  February  1956  I  had  been  to 
Tirupati.  I  wish  T  had  wings  so  that  1  can  fly  there  daily.  This 
time,  on  my  return  the  long  pending  mirriage  of  my  sister  got 
settled  and  celebrated.  In  October  the  same  year,  I  again  went  to 
Tirupati.  A  gift  of  increase  in  my  salary  awaited  my  return.  I 
can't  yet  believe  all  these,  I  consider  them  as  miracles  only.  Again 
in  December,  T  made  a  trip  there.  I  will  write  to  you  what  comes 
of  this  very  soon. 

It  is  not  personal  vanity  that  has  induced  me  to  write  this. 
When  I  think  of  other  people  who  talk  and  question  about  the 
existence  of  God  and  take  cudgels  against  Divine  Power,  I  have 
only  one  answer  to  them  and  that  is  this.  "  Sri  Venkatesa  is  there 
to  give  you  all  you  want., .he  silently  watches  what  all  you  do  but 


•~~~~~~~~~~~~~  K.  Srinivasan,  P.R.O.,  Southern  Railway.  ~~~~~~>~^-<~*~w 

{fppHERE  are  about  thirty  transgressions  to  which  a  worshipper 
&      of  the  Deity  is  liable  :— 

1.  To  ride  into  the  premises  sacred   to  a  deity  or  to  enter   a 
place  of  worship  (even)  with  wooden  sandals  under  one's  feet: 

We  should  not  enter  a  place  of  worship  Wearing  wooden 
sandals.  It  is  considered  great  apachara  among  Hindus  to  enter 
a  place  of  worship  with  foot-wear.  At  any  temple,  one  has  to 
remove  his  foot-wear.  Even  doing  prayer  with  foot-wear  is  not 
permissible  among  Hindus.  Whether  it  is  wooden  foot-wear  or 
wooden  sandals  or  leather  foot-wear,  it  will  have  to  be  removed 
before  entering  a  temple  proper,  or  even  a  place  of  worship  in 
one's  own  house. 

2.  Failure    to   celebrate    or   attend    (when    invited)    sacred 
festivals  such  as  the  Rathayatra  (conducting  the  Deity)  in  a  festive 
procession    on   a  chariot   on   the   day  appointed   for   the  same, 
Janmashtami  (the  Birthday  of  Lord  Sri  Krishna)  and  so  on  : 

This  is  made  applicable  generally.  This  is  all  subject  to  the 
work  one  has  got  and  the  nature  of  the  business  one  has  to  attend 
to.  In  any  case,  any  believer  should  attend  the  festivals,  chariot 
processions  etc.,  •  on  festive  occasions,  nearest  to  his  place  of 
residence  and  .wherever  convenient. 

3.  Failure  to  salute  an  image  of  the  Deity  after  beholding  it. 

Very  rarely  will  a  Hindu  fail  to  salute  an  image  of  the 
Deity  after  seeing  it.  Any  believer  of  Hinduism  will  resort  to 
bowing  and  prostrating  before  the  Deity. 

4.  To  visit  a  temple  in  an  impure  state  : 

One  should  not  go  to  the  temple  when  one  has  pollution.  It 
is  preferable  that  one  goes  to  the  temple  immediatly  after  bath. 
Though  bathing  is  not  considered  a  prerequisite  to  go  to  a  temple, 
one  should  clean  his  hands  and  feet  and  put  on  his  caste  marks 
and  go  to  the  temple. 

*  The  writer  has  gathered  this  from  the  items  given  in  '  Kalyana  Kalpa- 
/tharu'  Vol.  IL  Bhagavatham,  Skhanda  VI — Dis.  8,  in  the  foot-note. 

The  writer  has  given  his  own  comments  on  the  various  '  apacharas  '. 

v    .  •    3          .        .  .  .        '        '  '-'.'.. 


5.  To  salute  the  Deity  by  raising  only  one  hand  : 

No  one  will  salute  the  Deity  by  raising  one  hand.  It  is  a 
universal  practice  that  Hindus  raise  both  their  hands  to  salute  the 
Deity.  It  will  be  considered  as  a  mark  of  respect  only  when  both 
the  hands  are  raised  to  bow  to  the  Deity. 

6.  To  go  on  walking  round  the  Lord  without  pausing  awhile 
before   Him  after  every  full  round,   or  merely  walking  round   in 
front  of  the  Lord. 

Walking  round  the  Deity  is  called  '  Pradakshina  '.  It  is  not 
enough  if  one  walks  in  front  of  the  Deity.  When  doing  more  than 
one  Pradakshina  (for  every  Pradakshina)  every  one  should  bow  to 
the  Deity  with  properly  raised  hands  and  mind  fixed  on  the  Idol. 

7.  To  squat  with  one's  legs  stretched  in  front  of  the  Deity: 
To  squat   with  one's  legs  stretched   before   the   Deity   is  an 

apachara.  One  should  not  squat  with  one's  legs  stretched  even 
in  the  presence  of  elderly  persons  or  devotees.  This  is  considered 
a  mark  of  disrespect.  It  is  objectionable  to  squat  or  stand  before 
the  Deity  according  to  the  exigencies  of  the  situation, 

8*  To  squat  with  one's  knees  up -and  encircled  by  one's  arms 
before  the  Deity  : 

To  squat  with  one's  knees  up  and  encircled  by  one's  arms  is  a 
mark  of  disrespect  not  only  before  the  Deity  but  also  in  the 
company  of  respectable  people  and  be'fore  elders.  This  is  a  very 
common  apachara  which  has  to  be  avoided. 

9.  To  lie  down  before  the  Lord  : 

One  should  not  lie  down  before  the  Lord.  One  should  with 
all  respect  stand  or  sit  properly.  It  is  not  for  lying  down  before 
the  Lord  that  one  goes  to  the  temple.  This  is  a  mark  of  disrespect 
and  inattention.  This  should  be  avoided, 

10.  To  dine  before  the  Deity  j 

Dining  before  the  Deity  is  a  mark  of  disrespect  and  also 
classed  as  a  misdeed  but  this  does  not  include  prasadas  taken  in 
Srivaishnavites  temples,  Dining  in  this  context  means  regularly 
eating.  In  the  Ahobila  Mutt,  there  are  aradhanas  regularly 
arranged  when  people  take  their  mid-day  or  night  meal — but  one 
should  not  dine  before  Deity.  One  should  take  only  prasadas 
given  which  does  not  form  a  regular  food. 


11.  To  tell  a  lie  before  the  Deity  : 

Telling  a  lie  even  in  the  ordinary  course  is  wrong  ;  especially 
before  the  Deity  it  is  very  wrong.  It  is  for  ceasing  our  sins  and 
remissions  that  we  go  to  the  Deity  but  not  to  accumulate  sins  by 
uttering  lies. 

12.  To  speak  loudly  before  the  Deity  : 

One  should  not  disturb  the  devotees  by  speaking  loudly  before 
the  Deity.  Speaking  loudly  is  a  sign  of  disrespect  to  the  Deity. 
It  will  be  noticed  that  disciples  close  their  mouths  with  their  hands 
partially  and  talk  in  a  low  tone  as  a  mark  of  respect.  This  should 
all  the  more  be  the  case  before  the  Deity. 

13.  To  talk  with  another  before  the  Deity  : 

One  should  not  divert  his  concentration  by  talking  to  others, 
before  the  Deity.  One  must  concentrate  only  on  the  Deity. 
Talking  should  be  done  only  outside  the  temples  and  not  before 
the  Deity. 

14.  To  exclaim  in  front  of  the  Lord  : 

One  should  not  try  to  get  information  or  discuss  politics  or 
other  social  topics  in  the  temple  but  the  discussion  in  the  temple 
should  be  confined  to  the  Deity. 

15.  To  quarrel  in  front  of  the  Deity  : 

It  is  not  for  quarrelling  that  one  goes  to  the  temple.  Quarrell- 
ing even  outside  the  temple  is  bad  but  in  the  precincts  of  the 
temple  is  worse.  On  the  other  hand,  one  should  pray  to  the 
Deity  that  he  should  be  saved  from  quarrels. 

16.  To  torment  another  before  the  Lord  : 

We  should  not  give,  any  trouble  to  anybody  either  before  the 
Lord  or  anywhere.  By  trying  to  torment  before  the  Lord,  the 
concentration  of  the  person  who  torments  and  also  the  victim  is 
lost  and  the  purpose  of  going  to  pray  to  the  Lord  is  defeated. 

17.  To  bless  another  before  the  Deity  : 

It  is  for  the  blessings  of  the  Lord  we  go  to  the  Deity.  It  is 
not  for  receiving  blessings  of  another  that  one  goes  to  the  temple 
or  to  the  place  of  worship.  If  it  is  a  question  of  receiving  blessings 
roni  anybodyelse,  it  can  be  received  somewhere  other  than  the 


place  of  worship.    But  it  is  quite  in  order  to  show  our  respect  for 
Acharyas  in  the  temple  when  they  come  to  the  temple. 

18.  To  speak  harsh  words  to  another  before  Deity  : 

One  should  talk  in  a  pleasant,  truthful  and  beneficent  manner 
when  one  goes  to  the  temple  as  generally  referred  to  in  the  17th 
Chapter  of  the  Gita.  By  speaking  harsh  words,  one  loses  his 
temper  and  consequently  his  concentration  also. 

19.  To   cover   oneself  all  over   with  a  blanket  before  the 

One  should  take  his  upper  cloth,  tie  it  on  his  waist,  so  that 
nothing  can  hinder  his  view  of  the  Deity.  If  one  covers  himself 
all  over  with  a  blanket,  or  any  cloth  he  may  not  see  the  Deity. 
To  maintain  respect  for  the  Deity,  one  should  keep  his  clothes 
clean  and  wear  them  properly  and  not  allow  the  view  of  the  deity 
to  be  hindered  or  let  his  blanket  hinder  the  view  of  another 
devotee,  who  is  in  the  temple. 

20.  To  revile  another  before  the  Deity  ; 

One  should  not  abuse  others  either  before  the  Deity  or  outside 
the  temple.  One  should  not  speak  ill  nor  think  ill  of  another 
man.  This  is  the  ancient  adage.  By  reviling  another  man,  one 
reviles  himself.  One  becomes  impure, 

21.  To  extol  another  before  the  Deity : 

As  the  Deity  is  the  highest  genus  sought  for  and  being  the 
object  of  concentration,  nobody  should  praise  an  ordinary  person 
or  anyone  else  before  the  Deity.  One  should  mutter  prayer  to 
the  Deity  but  not  sing  praises  of  anybodyelse  before  the  Deity. 

22.  To  utter  indecent  words  before  the  Deity  : 

23.  To  fast  before  the  Deity  : 

This  is  prohibited  even  in  the  scriptures.  There  was  one., 
occasion  when  a  political  fast  was  resorted  to.  On  the  example 
of  great  men  fasting,  many  people  started  fast  even  for  material 
purposes.  53  q^l^  f  5^  ^w  ^j^if !  If  a  great  man  does  anything 
objectionable  the  world  also  is  inclined  to  follow  the  same. 
Fasting  before  the  Deity  for  material  or  spiritual  purposes  is  not 
considered  religious.  It  is  hoped  this  aspect  of  fasting  will  be 
looked  at  in  its  proper  perspective. 

24.  To  worship  the  Lord  with  ordinary   materials  even  when 
one  can  afford  to  offer  Him  more  valuable  articles : ;,,   . 

On  occasions,  when  preparations  are  made  for  making  offerings1 
to  the  Deity,  people  purchase  inferior  ghee  while  'they  themselves' 
use  superior  ghee  for  dining  purposes.  This  is  most  objectionable.' 
We  must  offer  the  best  available  to  the  Lord  and  after  offeriog,1 
we  may  take  the  same.  Under  no  circumstances  should  we  indiffer- 
ently offer  inferior  articles  to  the  Deity  when  we  can  afford  t©: 
offer  more  valuable  articles.  '; 

25.  To  eat  or  drink   anything  that  has  not   been   offered   to 
the  Deity : 

Whether  we  take  water,  flowers  or  fruits  or  leaves,  we  must 
offer  them  to  the  Deity  first  and  then  take  it  for  ourselves.  The 
lord  is  so  magnanimous  that  if  you  offer  any  of  these  things  with 
devotion,  he  will  take  them.  i 

26.  Failure  to  offer  to  the  Lord  a  fruit  peculiar  to  the  season 
before  giving  it  to  anyone  else  : 

During  Mango  season,  one  should  offer  mangoes  to  the  Deity  ; 
otherwise,   throughout   one  can   offer   plantain  in  good'   condition ' 
and  according  to  the   season  and  availability  we  must    offer  to  the 
Lord  and  then  give  it  to  anyone  else  or  take  ourselves.  ,   . 

27.  To  sit  with  one's  back  over  against  the  Deity  : 

One  should  not  sit  showing  his  back  to  the  Deity.  It  is  a 
serious  apachara  which  should  be  avoided.  On  and  of,  in  forget- 
fullness  young  boys  may  slip  into  this  error.  But  they  should  be 
cautioned  against  this  particular  slip  (apachara). 

28.  Failure  to  greet  one's  preceptor,    enquire  after  his  health 
and  extol  him  : 

This  is  called  (the  omission)  Bhagavata  Apachara,  We  must 
all  devote  not  only  to  God  but  real  devotees  of  God  who  are 
called  real  bhakthas.  Bhagavatha  apachara  is  considered  to  be 
worse  than  the  apachara  to  Bhagavau. 

29.  To  indulge  in  self-praise  : 

Last  but  not  least,  one  should  not  indulge  in  self-glorification 
or  self-praise  before  the  Deity.  Self-glorification  or  self-praise  is 
always  bad  whether  before  the  Deity  or  anywhere  else. 


30.    To  revile  any  deity  whatsoever  : 

One  should  not  talk  ill  of  any  Deity  ;  whatever  persuasion  a 
man  may  be,  he  should  respect  other  Deities.  A  Vaishnavite 
should  not  talk  ill  of  Siva  and  Saivite  should  not  talk  ill  of  Vishnu. 
These  Deities  are  different  aspects  of  the  same  Supreme  being. 
Therefore,  nobody  should  indulge  in  reviling  another  man's  faith 
or  the  Deity  another  man  worships.  But  everyone  can  have  his 
preferences  in  the  matter  of  worship. 


30—  l—  '57    T.  Kosalram,  TirucM. 

\)    195 

)u(2un-j57  tflipfeo  Qus-Qis^i.     iSI&sr  tffanr®^  1956 

jtJ>i5luj^La   erear 
^^-      1956 

^Q,!£<si>ffl)/ru>    ui/rujuj/r  ?     Qsu^j/ti    aeursuir  ?     L/rflujs>9&}'SGv. 

&BSUIULD   u/T©^@i        ien^^lss)uu   e_s»)«to   eL.em0LO.      SL.  soar  em  1.0  ^    Q^rrsaar 
3r  LJSU^SW  er$jfurrirLJuJ£}®)'fa>, 

sar.      ersBrCou/rsor/D  Qu3ujtu^i.uj/rjf<s^5*g; 
aa/rssr     gjao^ausar     er&srQp     rBLaL9&6®&(§uj     (ou/r^jui.      gjszo^r 





Harathi  each 


2.  Arcbana  ,  •      ... 

3.  EkantasevA  ... 

Note:— For  (1)  and  (3)  five  persons  will  be  admitt.ed  for  each  ticket;  atifl 
ft-  (2)  only  four  person's  for  each  ticket  ;  and  for  (4)  and  (5) 
admission  is  for  each  ticket  holder  only. 

4.  Pulangi 

5.  Abhishekam 

(ii)  SBVAS 

1  Amantranotsavam 

2.  Pulangi 

3.  Abhishekam 

4'  Gambhura  Vessel 

5.  Civet  Vessel 

6.  Musk  Vessel 

Rs.  Rs. 

100  7.  Japhara  Vessel            „,.  65 

60  8.  Sahasrakalasa 

450  Abhishekam        ...  J5OO 

250  Q,  Tiruppavada-Full       ...  200O 

85  10.  Tiruppavada^ Partial  ...  1000 

50  11.  Abkisheka  Kovil  Alvar.  500 

Note  :— w(l)  10  persons  will  be  admitted   during    the  services  of    Thomala 

•Archana  in  the  morning,  and  for   Ekantha  Seva  during  the  ni 

for  the  day.     They   will  also    be  given   Pongali    Drasaram   in  th-e 

noon  and  D  >Salu  i  i  the  night  after  Nivedana.     One  Rupee  has  to 

be  paid  for  Dal  ham  additionally.  " 

(2)  During  this  service,  10  persons  are  admitted  for  Darsanam. 

(8)  to  (7)  For  all  these  sevas  only  10  persons   are  admitted  for 

sheka  Samanulu  will  b^  given  in  the  hands  of  the  party  for  being 
taken  into  the  Bangaru  Vakili  with  the  procession:  for  othcs 
items  4  to  7,  the  particular  items  only  will  be  given  in  the  hanSs 
of  the  party  for  similar  purposes.  Sri  vari  Prasadams  of  T irtharu 
Chandanam  and  Sree  Padarenu  wil'  be  given. 

(P)  tu  (H)  These  are  a  day's  function  each  and  the  party  will  be 
given  prasadams,  Vada  Laddu,  Appam,  Dosai  etc.,  besides  Vastra 
Bahuiuanam  at  the  ^iid  of  the  functions. 

GBNKS.AI,:  Additional  one   Rupee  has  to  be  paid    for  Dattam   and 
purposes  as  per  custom  as  occasions  demand. 

(iii)  UT5AVAMS.  Rs. 

1.  Vasa'itotsavam  ...  2000  Big  Sesha 

2.  Brahmotsavam  1st  Cl.     1500  Sarvabhupala 

,,  2nd  ,,        750  Suryaprabha 

3.  Kalyanotsavam  .,.      500  Pallaki 

4.  Vaharuiseva  with,    dia-  Silver  Garuda 
mond      coat-of    mail  Chinna  Sesha 
K  a.l  p'a^vr  ik.sha  or  Chandraprabha 
Sarvabhupala.             ...        12  Elephant 


.  «i 



,      !•/:'.            '  Rs.  .  '        Rs 

5.    Vahanaseva  w  i  t  h  o  n  t  Horse  Valxanam  ...       33 

diamond  coat-of-mail.  Lion            „  ...       32 

Goldon  Garuda      ...  62                   Swan            „  32 

Kalpavriksha           ...  62                   Silver  Tiruchi  32 

Note: — (1)  Vasantotskvam  : — Conducted  for  teu  days  or  lesser  number  of 
days  as  per  the  convenience  of  the  party.  Vastra  Bahumanam, 
Chandana'na  and  Sree  Padarenu  etc.,  will  be  given  to  the  party. 
(2)  Brakmotsavam  : — For  1st  Class.  20  persons  and  10  persons  for  the 
second  class  of  Brabniotsavam  will  be  admitted  for  Totnala  Seva, 
Archfina  and  night  Ekantha  Seva,  each  day  of  the  performance  of 
the  Utsavamr— which  may  be  conducted  for  8  days  or  a  lesser  no 
according  to  the  convenience  of  the  party.  Pongal  and  Dosalu 
will  be  given  to  the  party  on  days  of  the  Utsavam.  At  the  end, 
Vastra  Bahumanam  Sree  Vari  Prasadams  of  Sandal  and  Sreepada- 
renw  "will  be  given. 

'3)  Celebration  of  marriage : — At  the  close  of  the  function  Vastra 
Bshumanain.,  Thirtbam,  Cbandanam,  Sree  Padarenu  etc..  prasa- 
dams will  be  given  as  per  mamool  besides  I^addu,  Vadas,  Appams, 
Dosalu  and  food  prasadams. 

4)  r/tie  Vahanctm  Sevas :—  Besides  the  payment  of  the  schedule  rates, 
the -worshipper  is  bound  to  pay  Re.  I/—  for  each  Vahanam  addi- 
tional for  Harathi.  One  Vada  or  one  Manoharatn  will  be  given  to 
the  Grihastha  for  each  Utsavam. 

<J(KNI{RAL ;  Additional  one   Rupee  has   to  be   paid  for   Dattam   and   Harathi 

purposes  as  per  custom  as  occasions  demand, 

••i  i*  •'  .       ,  ,  •  "          ' 

,v(i<O  FOOD  OFFERINGS        Rs.  Rs. 

\*\1.    Dadb.yod,an                ....       56           5.    Sakarbath  ...  120 

'•2...   Pulihora-          •    ••      .,,        60            6.     Kesaribath  ...  125 

:3:     Pongali                         ,.„.,        70            7.    Payasam  ...  80 

4.    Salckarapongali          ...       80            8.    Sira  ...  160 
: — Pra^dams will  be  given  to  the  party  after  Nivedanam. 

PALLU  OFFERINGS.       Rs  Rs. 

Ladda                       ;    ...  125  7,,    Sukheela                       ...  60 

Vada         .  «         •,     ,  ._  80  8.    Manoharam                ...  70 

.  Poli               ...,..„  45  9.    Jilehi                    •          ...  125 

Dosa                      ,    ,;,...  50  10.  Ukaya.Chatni,  (tbe fruit 

Appaxn        .1    (  :  i  •;   .„..  60  must    be    supplied   by 

Tenatola .     ,    ;•  ,        „..  55  the  pilgrim)                ...  5 

For   each  of  'the1   Offerings,    30    Paniyaraths   will    be   given    to    the 
Grilaastha  wlio.p'ay^  for  it. 



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V.  Seshadri 

May  Thy  Lotus  Feet  destroy  my  sins  and  bless  me 

With  Thy  Grace  Divine,  as  in  the  case  of  Ahalya  ! 

Thy  Lotus  Feet  promised  Indra's  throne  to  Bali , 
And  trampled  on  the  hood  "of  Serpent  Kaliya. 

May  Thy  Hands  offer  Protection  and  Boon  to  me 

With  Thy  Will  Divine,  as  in  the  case  of  Gajendra  ! 

Thy  four  hands  wearing  Sudarsana  of  utility, 

Divine  Conch,  Kaumodhaki  Glorious,  and  Padrna. 

May  Thy  Heart  ever  throbbing  with  Generosity 

Strengthen  my  weak  heart  to  destroy  my  Karma. 

Thy  Heart-Chathus-Sagara  of  Milk-white  purity 
Alone  can  save  me  from  Sin  and  Karma. 

May  Thy  compassionate  Eyes  with  sight  Divine 
Ever  look  on  me,  Thy  Sincere  Devotee 

And  keep  this  poor  self  in  the  Path  Divine 
Always  to  sing  of  Thy  Everlasting  Glory. 

May  Thy  Glorious  Abode  on  top  of  the  Seven  Hills 
The  Pushkarini  Tank,  Thy  Brahrao.tsaya  fame 

Give  rue  Refuge  and  Shelter,  Freedom  from  life's  ills 
And  make  my  mental  eye  see  Thy  Glorious  frame, 


3 — 2—57     Ram  Sarup,  Assistant  livestock  Officer,  Indian 
Council  of  Agricultural  Research ,' New  pelhi. 

lam  happy  that  I  have  s,een  the  fine  sindhi  herd  to-day  (3-2-57). 
The  herd  contains  some  pure  breed  sindhi  cattle  of  which  any  breeder 
can  be  proud.  This  national  asset  should  be  used  for  cattle  develop- 
ment in  the.  country  'and  the  department  of  Animal 'Husbandry  can 
benefit  greatly  of  purchasing  male  stock  and  supplying  a  pedigreed 
bull.  I  wish  the  herd  great  prosperity. 


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at  19  Royapettah  High  Road,  -...        MADRAS—  14 

at  Sri   Srinivasa   Balaji   Bhavan,    Himayatnagar  Road, 


at  14  Jaya  Road,  Bambalapitiya,  COLOMBO—  4.  (CEYLON 

at  Sri  Venkataramana  Temple,  MANGALORE—  (s.  CANARA) 

at  Venkatesh  Mandir,  No.  80-84,  Fanaswadi  BOMBAY-r2 

at  Sri  Venkateswara  Temple,  Brahmin  Street,  VIJAYAWADA-i 

at  Silver  Jubili  Pkrk  Road,  "  BANGALORE-2. 

Serve  the  pilgrims  and  the  public—  guide  the 
devotees  in  regard  to  the  performance  of  vows  to 
Sri  Venkateswara.  Arrange  transport  and  accom- 
modation facilities  at  Tiriipati  and  Tiruraala.  Sell 
Devasthanam  /Publications,  religious  and  guide- 
book's and  Sri  Venkateswara  pictures  at  cost  price. 


AT  MADURA,  DELHI,  CALGUTTA  and  other  places 

'2.    -    '      •  •  .  ,       "'"••'  ~:'     '    •'•'""  "  '  ' 


1.  Please  KEMRMBEK  that  Tirmnalai  Hill  is  a  very  sacrrd   placw  a  net 
Sree  Venkateswara,  a  powerful  force. 

2.  Please  KESPECT  ancient  customs  and  eslahlished   usages,  when  you 
are  on  the  Hills, 

3.  WRAR  NO  BOOTS  OR  SHOES  —  a  sort    of  penance.     The  Hill  area  is 
considered  holy 

4  WEAR  NO  FLOWERS  —  all  (lowers  are  f.  r  Cod  only. 

5  AVOID  SMOKING,  or  carrying  any  article  for  smoking. 
f).     AVOID  SPITTING,  chewing  oeiel  and  tab;tcco. 

?.    AVOID  TAKING  MEAT,  fi^h,  eggs,  flesh,  or  drinking  toddy  or  arrack 

or  any  other  intoxicant. 

&.    TAKE  BATH  arid  wear  clean  clothes  before  you  enter  the  shrine. 
9.    AVOID  RUSHING  in    for    darsanam    and    take    your  cuance  in   the 

Queue  arid  allow  chance  for  every  (the. 

K).     AVOID    LOUD   CONVERSATION    or    demonstration    which     would 
derog  tie  the  solemnity  of  worship. 

it.    RESPECT  AND  PROMOTE  the  sentiments  of  pilgrims. 

12.  BEWARE  OF  Hb'cnrs  PANDAS   or   dalah's    who  are  likely  to  mislead 
you  in  the  performance  of.  your  vows  and  disposal  of  offerings  . 

13.  GIVE  YOUR  OFFERINGS  in  the    )  emple  Office  and   demand  receipts. 

14.  DEPOSIT  A.LL  YOUK    Hundi  offerings  in  the  Hundi  or  Koppera   at 
thft  Bangaru    Valtili    or  Golden   gate.     Otherwise  your  vows   will 
not  be  fulfilled. 

15     ASK  FO-R  AND  OBTAIN   all   information    and    particulars    from    the 
t'ilg;rim  Guides,  Choultry  SuperintendentSj  and  Temple  Managers 

They  ar?  always  at  your  service. 

I  ft    FORWAHD  COMPLAINT  or  suggestion  to  the  Executive  Officer,  T.  r. 
Deva^thanams  for  action*,  and  it  would  he  promptly  attended  to 

N'J3. — Contributions  of  articles  not  more  than  a  foolscap  page  of 
typewritten  matter  in  English  on  Sree.  Verikateswara  and 
the  experiences  of  the  YATHRA  will  be  gratefully  accepted 
by  the  EDITOR  jVotft  i-he  tfeVotee*  and'  pUgrims  to  Tirumala 
The  articles  are  not  returnable.  The  Editor  reserves  the 
fight  to  include,  alter^  me4*f*  or  reject  them  as  time  and 
space  will  permit. 

•T.T.   TX 

At  reduced  prices — othei?  concessions  also. 


Rs.  A. 

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3.  Marichi  Samhita — Sanskrit  0   12 

4.  Sri  Venkaieswara  Jtihasamala  (Sanskrit)  ...     08 

5.  Ashtamahishi  Kalyanarau  (in  Telugu)  ••-     0   J2 
6>    Paramayogs  Vilasamu                   „  1    11 

7.  Usha  Parinayamu                           ,,  — •     0   14 

8.  Sri  Venkatesvara  Kavya  Kalapa  (Skt.)  ...      2     0 

9.  Athri  Samhita  •••     3     0 

10.  bri  Venkatesvara  Vachansraulu  (Tel)  ...     0     8 

11.  Chevvaichchuduvar  Bhagavatam  — Part  I  (Tamil)  ...     4     0 

12.  Sri  Krishnopadesam  (Sanskrit — 1  elugu)  '                       ...     0  2J 

13.  Tiruvaynsozi  (Telugu  Script  with    Commentary)  •--      5     0 
14     Nityanusatidhaaam  Tamil  (Tengalai)  0   10 

15.  do.              „     (Vadag-alai)  '  •••     0     8 

16.  Tiruvaymozj  Vilakkam  (Tamil)  ---10 

17.  Srivachanabhushanam  (Telugu)  0  12 
IS*    Semporui  (Tamil)  ...      1-8 

19.  Adhyatma  Sankirtanalu  : 

do.          Vols.  VIII,  IX,  X  each  .,.'18 

20.  Sarasangraba  Ganiftarnu  1      2 

21.  Chando^yopanishad  (Sanskrit  only)  ••-      4     0 

22.  'i  he  Pantheon  at  Tinipati  (Pictorial)  —     0     4 
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24.  AshtadasaRahasyam  (9  to  18)  Vol.  II  ...     2     0 

25.  History  of    Tirupah  (Tiriivengadam  Temples>    by    Sriman 

T.   K.  T.  Viraraghavachariar  Vol.    I  •--      3    12 

26.  do.                 do.                 Vol.   II  —      3      2 
27     Architectural  Development  in  Tir.nmala  Temple  0     4 

28.  Minor  Works  •••09 

29.  Sri  A'inamachitryiila  Charitrarau  •-•      1    14 

30.  Thiruvenuada  Uia  (Tamil)  •••      1      2 

31.  Adbyatma  Sankirtanaiu  Vol.  V  •••     2     4 

32.  Sankara  Vilasam  (Tamil)  '.••.,••-••     2     7 

33.  Alankara  Sangraha  ••       27 

34.  Janasrayi  (Sanskrit)  0   12 

35.  Tirunpavai  Saptapadulu  (in.  Telugu)  •••04 

36.  Dbarmasangraina  (in  Sanskrit)  --18 

37.  N'patavyayopasargavritti  (in  Sanskrit)  -"18 

38.  Sahitya  Vimarsa  (in  Sanskrit)  •••      1      8 

39.  Veerasaiva  Literature  (in  Telugu)  —    3   12 

40.  Raghuvamsa    by     D.    T-    Tatacharya  -••      1    14 

41.  Sahitya  Sara    (Sanskrit]          ,  --18 


R«.  A. 

42.  Padmini  Parinayam  (Telugu)  ---  1  '  9 

43.  History    of    Tirupati     by    Ur.     S.   Krfsbnaawami    lyengnr 

Vols.  I  &  II  each.  ---  312 

44.  A!  war's    Mangalasasanams    on     Thiruveagadamudaiymn 

( Pelugu  script)  ...  2'    4 

45.  Tirumalai  Olugu  ...  21 

46.  Ashtadasa  Rahasyamulu,  (first  8)  Vol.  .1  3  15 

47.  Supreme  Epic  of  Devotion — (English)    „,  ...  2     i 

48.  Sri  Krishna  by  P.  N.  Srinivasachari  -•-  Q   \% 

49.  /edartha  Sangraha  „  •••  6     0 

50.  Srimvasa  Vilasa  SevadbJ  •••  4     g 

51.  Brihadaranyakopanishiid  (Sanskrit  only)  •  ••  5     4 

52.  Tatlwasankhyana  Tika  •••  o  12 

53.  Vidhithraya  Parlthranam  -••  in 

54.  Ramajeya-t-tiruppugal  Vol  I  &  II   each  ...  3     o 

55.  Prapanna  Parijatam  (Sanskrit)  -.  Q  15 

56.  Balabhagavatara  (Telugu)  ...  3   12 

57.  Sr^nivasa  Vilasara  (Telugu) 

5.8.    Koil  Olugu:    (in  English)   By  T.  S.  Parthasarathy  •••  0  12 

59.  Sri  Venkateswara  Mahatmyam  (Telugu  prose)  ...  Q     g 

60.  Thiruvengada    Sthalapuranatn  ('ramil  prose  and  poetry)  ...  l     8 

61.  do.               (Tamil  Prose  only)  ...  0     8 
63.              do.               (Kannada)  •••  0     y 

63.  do.               (Hindi)  ...  0     8 

64.  Sri  Venkateswara  Sathakam  (Telugu)  ...  0     8 

65.  do.               Suprabhatham  (Sanskrit)  ...  02 

66.  do.              (Telug-u  script  or  Kannada)  ...  0     2 

67.  do.               (Tamil  script)  _  0      i 

68.  Sri  Venkatesvara  Suprabhatam  with  word  for  word  mean- 
ing; and  short  commentary  in  Tamil  and  Telugu  each  ...  06 

69.  Aiwar's    AruHchchayal^a!    on     Thiruvengadamudaiyan 

(TpimiJ  script)                                                            -  ...  0      4 

70.  Sri  Venkatesvara  Laghu  Kritulu    (Tel.).  ...  \      8 

71.  Sri  Venkatesvara  Sahasranamam  with  Ashtotharara  (Ski.)  ...  0  10 
72                do.               (Sanskrit  and  Tamil)  ...10 

73.  do.               (in  Telugu  script)  ...  0.    6 

74.  do.      Stutiratnaroala  (Tel.)  Vol.  I.  '"  1     2 
75f.               do.                                     (Telugu)  Vol.  II.  ..]  2     0 
76     Aiwar's  Mani*a!asasana  Pasuraros  with  Commentary  (in  Tamil)  3     0 

77.  hringara  Sankirtanalu  :   Vol.  Ill  •••  2     0 

78.  do     Kd   by  late  V.  Prabhakara  Saatri  ...  2     0 

79.  Adhyatnaa  Sankirtanalu  :  Vol.  VI  2     0 

80.  do.                          Vol.  XI  ...  5     o 

81.  Songs  of  Tallapaka     Poets    with    musical  notation  by  Sri 

R.  Ananthakrishna  Sarma  Vol.    ]  ...  3      Q 

82'    „               „     do-                         ..       H  ...  3     0 

83.    Kasyapa  Sam  hit  a.  --30 


Rs.  A. 

84-     Bhs-ifiu  Sarahita                                                                          --•  Q  0 

85     Isavasyopan  shad                                                                            —- .  2  X) 

8  >     Kcnopanishadl                                                                                 •••  1  0 

87  Kathopanishad                                                                               ...  3  12 

88  Prasnooansshad                                                                              >••  2,  12 

89  Minor  Up  snishad  basliya    (Sanskrit  only)                            ...  6  0 

90.  A     Glossary   or  Indian    Philosophical   terms    (Sanskrit  & 
English)     ,  1  4 

91.  Psychology   (Telugu)                              (Out  of  stock)             -••  2,  0 

92.  Theory  of  Knowledge  in  the  Philosophy  of  Sri  Ramanuja---  5  .0 

93.  Idea  of  God      by  Dr.  K.  C.  Varadachari  (English)               —  3  p 

94.  Suvarnasaptatt  Sastra  -(Sanskrit)                                            •••  3  ;b 

95.  Dharraa  Ssstras  and  Diiarma  Sutras  by  Sri  K,  S.  Rama- 

swami  Sastri  0  12 

96     A  Handbook  of  Hindu  Religion  (English)                               ...  0  12 

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99.  Tiruppavai  (Tamil  or  Telugu)                                                  •••  Q  •£ 
JOO.    Chittira  Tiruppavai  (Tamil)                                                   ...  2  0 

do.  (Binding)  •••3D 

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do.              ,               (Binding)                                          —  3  9 

102.  Stotrarattsamulu — (in  Telugu  script)                                        •••  0  ID 

103.  brirangara  Vaikuntha  Ekadasi                                                  •••  0  12 

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105.  Tirukkural  (Kamattuoal)  Tamil              (Out  of  stock)        •••  2  :0 

106.  do.          (Porutpal)           „                             do.                   ---  4  0 
107     Rupakaparisud<fhi  (Sanskrit)                                                .        ••*  1  '6 

108.  Bharatakosa  -    (Sanskrit)                                                                •••    22  .0 

109.  Andhra  Kuvalayanandamu    (in  Telugu).                                ...  3  12 

110.  Dasarupakam  (in  Tamil)                                                           •••  3  8 

111.  Subhadra  Kalyanarau               „                                                 ...  Q  12 

112.  Ba^achaatam  (a  Tamil  Sanskrit  Drama)                                ...  0  1^ 

113.  Ashtingayogasaramu  (Telugu)  ...10 

114.  Maniraekhala  (Te  ugu)  by  Pandit  Sriramulu  Reddi            ...  212 
115     Chakshushiyam  (Sanskrit)                                                           —  1  12 
116.    Ethiraja  Vija> am  (a  drama)  (Sanskrit)                                    •••40 

Mahabharatam  .   by  K.  H.  Ramaswarai  Sastri  (English)     ...  1  4- 

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III,  IV  and  V  each                                              :     •     •-•  3  0 

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121.  A  Study  of  Hindu  Iconography:   By  T.  N.  Srinivasan  (Eng.)  5  0 

122.  Rasavhrekam  (Sanskrit)  ...  4     0 

1 23.  Exerpts  from  Potaaa's  Bhagavatham  by  A.V.S.  Sarrna;(ETig.)  1  8 

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4.  l)o.  12"XW  ...     0     8 

5.  Do.  Do.          7"X5"  ...     0  1$ 

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Books  in  Print 

I.  Bhavaprakasika  by  Sri    Rangaramanujamuni  (Sanskrit) 

'2,  Kadambai ikathasara  „ 

3.  Kenopanishad  (Reprint)  „ 

'4".  Andiya  Katha  by  Pandit  Sriramulu  TReddi  (Telugu) 

5,  Thiruvengadaraudaiyan  Pasurams  with  com.     „ 

5.  Vriksiiayurvedam  ,, 

7.  Ramanalaka  Viraarsanarau  ,, 
B,  Suprabatham  iu  (Felugn  with  com.)  Reprint 

0.  Aonamacharya  Charitamu  (Reprint)  „ 

10.  Thiruvaitnozhi  Ahapporul  Pasuraras  Part  II      (Tamil) 

11.  108  Thirnittlangal — (collection  from  Bulletin)     „ 

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13.  Idea  of  God  by  Dr.  K.  C.  Varadachari  (Reprint)  English 

14.  Dayasathakam  with  comu.enlary  (Telugu  and  Kannada) 

15.  Sidhantha  I  hraya  Sangraha  (  Telugu) 


The  T,  T-  D,  Ephigraphical   reports  and  T    T.  D.  Inscriptions  Vols 
I  to  V  and  VI  (1)  and  (2)  total    eight  bo  ;ks   will  be  sold    at  a    conces- 
sional  price  of  Rs.   10/  per  set  for  th«  public. 

I  he  Annamacharya  Sankirtanas  and  Tallapakam  works,  whenever 
they  are  purchased  in  ihe  set  of  six  vols,  25%  discount  will  be  ahowtd. 
;  For  the  Educational  Institutions  and  Public  Libraries  also  for  the 
re;gisterod  bonztfide  book  sellers,  25'^  sales  commission  will  be  allowed 
oh1  the  above  rates,  in  the  case  of  the  purchase  made  to  the  value  of 
Rs.  10Q/-  of  more  or  100  items  of  each  time.  These  concessions  will 
apply  only  for  items  1  to  121  enumerated  alone  and  not  to  pictures, 
guide  books  etc.  For  the  pictures  and  guide  books  only  12M%  discount 
only  will  be  allowed  on  purchase  of  100  copies  and  more  in  each  case. 

Copies  can.  be  kad  of; — l.  THE  EXECUTIVE  OFFICER,  T.  T.  Devasthanams' 
Tirupaliv~(S.  India);  2.  T.  T.  D.  Book  Stall  in  New  Choultry 
Tirupati;  do.  3.  do.  in  Tirumala, 

4,  At  Higginbothams  Stalls;  &  5.  T.  T.  D.  Information  Centres' 

The  annual  Floating   Festival  at   Tirumala   (Tirupati) 

Swill  take  place  for  5  days  from  I0th  March  1957. 
10-3~'57     Sri  Krishnaswami  Varu  with  Sri  Rukmini 
ll-3-'57     Sri  Ramaswami  Varu  with  Sita  &  Lakshman 
12  to  14-3-'57     Sri  (Balaji)  Venkateswara  Swami  Varu. 

Devotees    are    requested   to    worship    the    Lord    on   the 
occassion  and  invoke  for  His  blessings. 


A  thfee  day  festival  will  be  conducted  by  T.  T.  Deva- 
sthanams  from  26 — 3 — 1956  to  commemorate  the  memory 
of  the  great  devotee-poet  Sri  Annamacharya,  who  hymned 
the  Lord  with  40,090  Kirtanas  Eminent  Vidwans  and 
artistes  in  music  will  participate  in  the  festival.  The  festival 
will  be  conducted  in  Sri  Thyagarajaswami  Hall  at  Tirupati. 
Music  competition  in  the  Sankirtanas  will  also  be  held 
|  during  these  days. 

Religious  lectures  held  during  the  month  of  February  1957 

T.  T.  Bevasthanams   Information  Service  Office, 

at  19,  Royapettah,    Madras-14. 

Date  Discourses  given  by  Subjects 

2-2-57     Vidwan  Sri  K.  Srinivasa  Varada-     TIRUVENGADAMUDAI- 
chariar  YAN  PERUMAI 

3-2-57     Sri  Ranga  Dasa  Goshtigal  PRAYER    MEETING 


9_2-57     Vidwan  Sri  P.  R.  Nagaraja  Rao     LIFE  OF    MAD-HVA- 


16-2-57     Vidwan  Sri  P.  Rajagopalan  VENGADAVAN 


23-2-57     Kavirathna  Dr.  K,  Vaidyanathan,  MEERA  BAI 

M.A.,  Ph.D. 



(SEE  RULE  8). 

1,  Place  of  Publication:  T.  T.  Devasthanams  Press, 


2.  Periodicity  of  its  publication  :     Monthly. 

3.  Printer's  Name  : 

Nationality : 
Address : 

4.  Publisher's  Name : 

Nationality ; 
Address  : 

5.  Editor's  Name : 

:•          Nationality 

Sri  C.  Anna  Rao 

Executive  Officer, 

T.  T.  Devasthanams,  Tirupati. 

Sri  C.  Anna  Rao. 

Executive  Officer, 

T.  T.  Devasthanams,  Tirupati. 

Sri  C.  Anna  Rao 

Executive  Officer, 

T.  T.  Devasthanams,  Tirupati. 

6.     Names  and  addresses  of  i 

viduals  who    own   the    news-  I  •        _.  .  •      ' 

,        ,  ,1  Tirumala  -  Tirupati  Devastha- 

paper  and  partners   or  share-  >•       .       _.           . 

i    ij      i.  ij-  tc.  i  nams,  Tirupati. 

holders  holding  more  than  one  |  '  v 

percent  of  the  total   capital-] 

I,  C.  Anna  Rao,   hereby  declare  that   the  particulars  given 
above  are  true  to  the  best  of  my  knowledge  and  belief. 

Date :  9th  February  1957 

Signature  of  Publisher. 

List  of  Grihasthas  who  performed  special  Arjitham  sevas 
during  February,   1957  in  Sri  Venkateswara  Temple,  Tirumala. 

_  .  T  n    .  ,  .      '  c  Amount 

Data                        Name'and  Address.                           bevas.  ^s> 

2  Sri    T.  S.  Naftaraju,  Madras.  Kalyanotsavam         500 

,,      ,,      P.  D.  Srrnivasultt  Naidii,  Coimbatore.               do.      •  500 

,,      ,,      F.  Suryanarayann.  Madras.                                     do.  500 

4  ,,     Gartji  Pullaiali  Gam.  Coconada.     .                     do.  500 

5  ,,     Kariappa,  CKennapatna.                                         do.  500 
„      „     A.  P.  MallaiaK.                                                           do.  500 
,,      ,.     P.  ^uryanarayana,  Madras.                                   do.  500 
,,     „     N.  Dasappa,  Ban^alore-2.                      II  Cl.  BraK.  750 

6  ,,      Sreenivasa  Rao,  Gulbar&aK.                   Kalyanotsavam         500 
,,      ,,     Takuri  RamaiaK  CKetty,  CKerala.                      do.  :  500 

7  ,,      K.  Sadasivn  Krishna  RRT,  Rajanmtindry.        do.  500 
9      „      B.  L.  N.  Prasad,  Madras-25.                                  do.  500 
,.      ,,      Srinivasa  Iyen§,ar,  Hyderabad.        '                      do.  500 
„      „      K.  V.  S.  Prasad,  CKallapalli                                    do.  500 
,,      ,,     Mndiapuri  Narappa  N^idu.  Pandlara  Palli       do.  500 

10     ,,     Hanumala  SesKa^iri  Rao,  Vijayawada.             do.  500 

„      ,,     K.  R.  Ra&hava  CKari,  Madras.                             do.  500 

.,      ,.     M.  SesKadri,  Minister,  Bangalore— 3,                 do.  500 

12     ,,     S.  R.  S.  Ra&Kavan,  New  Delhi..                         do.  500 

14     >,     K.  N.  KrisKnaiah  CKetty,  Hindupur.                do.  500 

16  ,,     C.  Govinda  Rao,  Mysore.                                       do.  500 
,.     ,,     V.  Anantriapadraa-nabna  Rao  Secunderabad.  do.  500 

17  ,,     V.  Narayana  Rao,  Vrjayawada.                          do.  500 
,,      ,,     V.  G.  Ramanujam,  Madras.                                   do.  500 

18  ,,     M.  Venlcateswarulu,  Guntur.                               do.  500 
,,      ,,     S.  M.  Kannappa  Mtidali,  Bangalore.                  do.  500 
,,      ,,     Y.  S.  MaKabalayo^i,  Bangalore.                          do.  500 

19  Smt.  Susilkumar  Ruia,  Bombay.        I  Cl.  BraK.  &  do.  2,000 

20  Sri    Gopal  CKetty,  Madras.                             Kalyauotsavam         500 
22     ,,     Mrilcilli  Srinivasa  Raja,  Ntidug,alamu.              do.  500 

24  ,,      Sundu  Aravalu,  RajaKmtindry.                            do.  500 
„      „     Reddy  &  Reddy  Co.,  Tirupati.                            do.  500 

25  „     B.  S.  R.  Sastry,  Akola.                                          do.  500 
,,      ,,     M.  Somanna,  Gtmtakal.                                          do.  500 

26  ,,     Govindaraj,  Bangalore.                                           do.  500 
28     ,,     T.  SatKyanareyana,  Narasapur.         •                 do.  •  500 


16 — 3 — 57  Tirupati  Sri  Govindaraja  Swami  Poolangi  Seva. 

do.  do.  Panguni  Ultaram  festival. 

dr»;  Tirumala-Thumburu  Thirtha  Mukl<oti. 

29 — 3 — 57  Tirupati  Sri  Kodandararaaswami  Brah.  Dhvajarohanam. 

1 — 4 — 57  Tirumala  Ugadi  Asthaaam. 

2 — 4 — 57  Tirupati  Sri  Kodandarama  Swami  Garudotsavam. 
5 — 4 — 57  do,  Rathotsavam. 

8 — 4 — 57     Sri  Rama  Navami  Asthanam, 

j  | j.Q i 

,  q A c-i  \  Tirupati  Sri  Govindaraja  Swami  Buggotsavam. 

14 — 4 — 57     Chittra  Pournami. 

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Dr.  A.  V.  S.  Sarma 
(author  of  Flowerets  from  shrubs,   Lives  of  Devotees} 

English  rendering  of  the  greatest  work  in  Telugu—contains  150 
printed  pages  in  Demy  octavo  size. 

Price  Rs.  1-8. 

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(a  book   on  prosody  in  Tamil 


Sri  R.  Srinivasaraghavachari,   M.A., 
Asst.  Reader  in  S.  V.  U.  O.  R.  Institute,   Tirupati. 
A  tamil  prosody  with  verses  illustrating  the  rules  of  gramrner — 
with  Srinivasakalyanam  back-ground. 

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Printed  at  T.  T.  O.  Press,  Tirupati  and  published  by   Sri  C.  Anna  Rao.  B.A.. 
Executive  Officer.  Tirumala-Tirupati  Devasthanams,  Tirupatt-   9-3-57. 

e  great  devotee  Composer 
Sri    Annamacharya 

of  the  15th  century 
/hose  three-day  festival 
was   conducted  by 
T.  T.  Devasthanams 
y  from 

6th  to  28th  March   1957 
at    Tirupati. 

I'JT'  s 

NTERAL: — Height  2820  Feel  above  sea  level. 
Temperature  : — Maximum  94°  Minimum  60r 
Rainfall   40"  —  Population  :  4000. 

Rs.  A.  P. 

Sri  Venkateswaraswami  Temple,  Tiruraala  *—  3,92,944  10  9 

Sri  Padmavathiamma  Temple,  Tiruchanur                          2,155  5  5 

Sn  Govindarajaswami  Templev  Tirupati                              2,788  12  7 

Sri  Kothandaramaswami  Temple,  Tirupati  •                 291  6  9 

Sri  Kapileswaraswami  Temple,  Tirupati  ••                 352  14  6 

Total  •••  3,98,533  2  0 

MARCH,    1957 

mber   of  pilgrims,     accom-  f  at  Tirupati  -••  10,507 

aodated    in  the    choultries  | 

n  the  month:  I  at  Tirumala  •-•  25,287 

nber  of  pilgrims,  who  availed 
(i  Tirumala  in  the  month  : 

Adults  --•  64,505 


.  5;  ;.  StuUettn 

Vol.  VIII  APRIL  1957  No.  4 


>HE  meeting  of  the  Board  of  Trustees  of  the  Tirumala-Tirupati 
Devasthanams,  was  held  on  the  23rd  March  1957  at  the 
'Balaji  Bhavan'  Office  of  the  T.  T.  D.  Information  Centre, 
Hiraayatnagar  Road,  Hyderabad,  Sri  A.  C.  Subba  Reddy,  M.L.A., 
Chairman  presiding.  Ten 'out  of  the  eleven  members  of  the 
Board  of  Trustees  attended  the  meeting.  Sri  C.  Anna  Rao, 
Executive  Officer  of  the  T.  T.  Devasthanams  was  present.  . 

The  Board  sanctioned  payment  of  the  first  instalment  of  the 
sum  of  Rs.  8,000  to  Vrindhaban  University  from  the  funds  alloted 
to  the  Common  Good  Fund. 

The  Board  regretted  that  they  could  not  apply  for  diversion 
of  any  further  amounts  to  the  Common  Good  Fund  Committee, 
as  requested  by  the  Commissioner,  H.  R.  &  C.  E.,  in  addition  to 
the  sum  of  Rs.  1  lack  already  donated  from  Surplus  Funds. 

The  Board  nominated  Sri  R.  Nathamuni  Reddy  as  member  on 
behalf  o.f  the  Board  of  Trustees  along  with  the  Chairman  in  the 
S.V.  College  Committee.  , 

The  Board  sanctioned  the  proposals  of  the  Executive  Officer 
to  organise  a  Free  Eye  Operation  Camp  for  two  weeks  this  year 
also  as  ip  the  last  year,  utilising  the  services  of  Dr.  M.  C.  Modi,  Eye 
Surgeon,  meeting  the  expenditure  therefor  from  the  Surplus 
funds  of  T.  T.  Devasthanams. 

-The  Board  sanctioned  construction  of  buildings  for  locating 
Veda  Patasala  and  Hostel  in  Vasantha  Mantapam  Garden  Com" 
pound,  Tirumala  at  an  estimated  sum  of  Rs.  91,500  and  required 
the  Executive  Officer  to  call  for  tenders. 

The  Board  nominated  Sri  M.  A.  Krishnaiah  Chetty  &  Sri 
Darmaprakasa  Srinivasulu  Chetty  as  additional  members  of  the 
Local  Advisory  Committee  for  T.  T.  D.  information  Centre  at 



The  ninth  annual  celebrations  of  Sri  Thallapaka  Annama- 
charya,  the  outstanding  Composer  of  the  15th  century  and  devotee 
of  Lord  Venkateswara,  was  conducted  for  three  day  festival  in 
Devasthanarns  for  26th  to  28th  March  1957,  in  Sri  Thyagaraja- 
swamy  Trust  Buildings.  Sri  P.  V.  Ramanujaswami,  former  Director 
Sri  Venkateswara  Oriental  Institute,  presided. 

On  the  first  day  Sri  C.  Ramaswami  Reddi,  Peishkar,  Timmalai 
Tirupati  Devasthanarns,  welcomed  the  gathering  and  explained 
the  steps  taken  by  the  Devasthanams  in  propagating  the  composi- 
tions of  Thallapaka  Annamacharya  in  praise  of  Lord  Venkates- 

Sri  P.  V.  Ramanujaswamy  paid  tributes  to  the  late  Mr.  Veturi 
Prabhakara  Sastri  who  was  responsible  for  popularising  the 
compositions  of  Sri  Annamacharya  and  suggested  the  introduction 
of  Sri  Annamacharya's  songs  in  schools  which  would  go  along 
way  in  the  inculcation  of  Bhakti  among  the  pupils.  He  also 
suggested  the  printing  of  small  books  containing  his  compositions 
and  distributing  these  among  the  public. 

Sri  K.  Ramayya  read  a  report  on  the  celebrations  held  last 

Sri  T,  K.  V,  N»  Sudarsanachariar  introduced  to  the  gathering 
the  descendants  of  Sri  Annamacharya  who  were  rendering 
devotional  music  to  Lord  Venkateswara  in  the  temple  at  Tirumalai. 

Sathavadhani  Gadiyaram  Venkatasesha  Sastri  spoke  on  the 
Value  of  the  songs  composed  by  Sri  Annamacharya.  He  said  that 
they  contained  all  the  Navarasas.  He  urged  the  need  for  the 
propagation  and  popularisation  of  Sri  Annamacharya's  songs. 

In  this  competition  held  among  women  for  the  singing  of  Sri 
Annamacharya's  songs,  the  first  prize  was  awarded  to  Srimati 
A.  Lalitha,  the  second  prize  to  Srimati  K.  Vijaya  and  the  third 
to  Srimati  T.  K.  Vasantha, 

Mr.  P.  Balakrishnamurthy  proposed  a  vote  of  thanks.  .'  •;. 


Earliest  Composer  of  Kirianas 

T.  S.  Parthasarathy 

The  three-day  festival,  that  is  being  celebrated  this  weelc  at 
the  Tyagarajaswarai  Hall  at  Tirupati  in  commemoration  of 
Tailapakam  Annarnacharya  (1424-1503)  is  a  fitting  tribute  to  one 
who  was  not  only  the  earliest  composer  of  Telugu  kirtanas  in 
South  India  but  also  the  father  of  our  Bhajana  Paddhati.  It  is 
only  in  the  compositions  of  Annarnacharya  and  the  other  compo- 
sers of  the  Tallapakam  family  that  we,  for  the  first  time  in  the 
history  of  South  Indian  music,  come  across  the  divisions  of  a 
Kirtana  into  Pallavi,  Anupallavi  and  Charana  although  the  bulk 
of  their  songs  contains  only  a  Pallavi  and  one  or  more  Charanas. 
From  a  perusal  of  these  compositions,  we  also  get  an  idea  of  the 
ragas  commonly  in  vogue  in  the  South  in  the  15th  century  but 
many  of  which  come  under  the  category  of  rare  or  "apurva  "ragas 
in  the  post-Thyagaraja  period  under  some  strange  dispensation  of 
our  musicians.  The  ragas  handled  by  the  Tallapakam  composers 
include  Paadi,  Malahari,  Raamakriya,  Desaalam,  Saalanga  Naata, 
Desaakshi,  Saamantam,  Mukhaari,  Pantu,  Hejjujji  etc.,  and  the 
permanent  loss  of  the  original  music  of  the  pieces  in  these  ragas  is 
an  irreparable  one  to  the  South  Indian  music  world. 

We  are  obliged  to  Tallapaka  Chinna  Tiruvenkatanatha,  the 
grandson  of  AntiamamachaTya,  for  his  authentic  biography  of  his 
grand-father,  the  "  Annamacharya  Charitramu "  composed  in 
Telugu  verse  in  the  Dvipadi  metre.  This  excellent  poem  and  the 
internal  evidence  available  in  many  of  the  kritis  themselves  furnish 
us  with  full  biographical  and  other  details  about  this  "  mula 
purusha"  of  the  Tallapaka  family.  Annamaeharya  was  born  in 
1424  in  the  village  of  Tallapaka  in  the  Razamp eta  Taluk  of  the 
Guddapah  District  under  the  Visakha  constellation  in  the  month 
of  Vaisakha  (which,  incidentally,  happens  to  be  the  birth-day  of 
Nammalvar).  He  belonged  to  the  Nandavara  sect  of  Smartha 
Brahmans  who  followed  the  Rig  Veda  and  the  Asvalayana  .Sutra. 
Although  he  had  a  precocious  predilection  for  both  singing  and 
composing,  his  early  life  was  full  of  hardships  as  described  by 
himself  in  his  song  "  Ayyo  Poyernbrayamu  "  in  Saamantam.  In 
his  sixteenth  year,  he  is  stated  to  have  had  a  momentary  vision  of 
Lord  Venkateswara  in  a  dream  and  obviously  inspired  by  the  sight, 
he  commenced  his  career  of  prolific  composing  with  the  songs 
"Ippuditu  kalaganti"  in  Bhupalam  and  "  Satidehamu  ekkada 

T.  T.  D.  MONTHLY  BULLETIN     * 

Sri  Gadiyaram'Venkatase-ha  Sastri  speaking  about  the  Kirtanas  of  the  great  devotee 
composer  Annamacharyas  of  the  15th  century  in  the  3  day  festival  on  26-3-57 

ledu  "  in  Paadi.  Soon  after,  he  left  home  without  the  knowledge 
of  his  ;parents  and  climbed  up  the  Tirumalai  range  of  hills,  which 
he  ecstatically  described  with  great  beauty  in  many  a  kriti.  Here 
he  was  converted  into  a  Vaishriavite  with  due  ceremony  by  a  local 
Jiyar  and  became  a  follower  of  the  Vedanta  Desika  Sampradaya. 
Annamacharya  was  not  only  a  gifted  composer  of  kirlanas  but 
also  a  competent  poet  in  Telugu  as  well  and  even  in  that  young 
age  he  composed  centuries  of  verses  on  the  various  deities  enshrined 
at  Timmalai.  These  satakams  form  a  veritable  compendium  of 
all  the  traditions  that  were  then  in  vague  in  the  hill  temple  and 
one  can  discern  a  subtle  sense  of  humour  in  his  kritis  when  he 
describes  Iddlies  heaped  up  like  Mount- Meru  inside  the  temple. 

Poet  in  Prison 

After  leading  the  life  of  a  house-holder    for  some  years, 
Annamacharya  becatrie  an  asqeticand  repaired  to  Ahobilam  where 


Srimathi_Kausalya,  Lecturer  in  music  S.  P.  College  for  Women 
giving  a  concert  in  Aimamacharya  celebrations  on  26-3-1957 

he  spent  most  of  his  time  studying  Philosophy  at  the  feet  of  Aadi 
Van  Sathakopa  Swarm,  the  founder  of  the  Ahobila  Mutt.  This 
accounts  for  a  few  thousands  of  his  compositions  being  found  a 
few  years  ago  in  the  temple  at  Ahobilam,  beautifully  inscribed  on 
copper  plates  and  strongly  bound  with  brass  rings.  Annamacharya 
pays  homage  to  his  preceptor  Sathakopa  Muni  in  the  kriti 
"  Chududu  "  in  Bhairavi.  At  the  request  of  Saluva  Narasimha,  the 
ruler  of  Tangutur  in  the  Cuddapah  District,  Annamacharya  visited 
Vijayanagar  and  later  stayed  with  his  royal  patron  at  Penukonda. 
It  was  here  that  his  rapturous  rendering  of  his  devotional  compo- 
sitions was  truly  appreciated  by  Saaluva  Narasimha  and  his 
courtiers  and  contemporary  records  extol  Annamacharya  as  an 
incarnation  of  Tumburu  and  Narada.  He,  however,  incurred  the 
wrath  of  his  royal  admirer  by  resolutely  refusing  to  compose  a 
kriti  in  his  praise  and  was  handcuffed  and  lodged  in  goal,  His  kriti 
"  Aakativelala  "  in  Mukhaari  describes  his  sufferings  in  prison  and 
reminds  one  of  the  song  "  Abbabba  debbalanu  "  of  Bhadrachalam 
Ramdas  composed  in  the  same  raga  under  identical  circumstances. 

8  T.  T.  D.  MO3SPTHLY 

The  king,  however,  repented  for  his  transgression  shortly  after- 
wards, released  the  Acharya  and  restord  him  to  his  former  honour- 
able position. 

Annarnicharya  returned  to  his  village  but  became  one  of  the 
victims  of  the  political  turmoil  in  the  country  when  the  Gajapati 
kings  of  Orisssa  invaded  the  Rayalaseema.  Strangely  enough,  he 
appears  to  have  lost,  in  the  melee,  the  idols  he  was  worshipping 
and  his  kriti  "  Indira  Ramanuni  dechi "  in  Bauli  contains  an 
unmistakable  reference  to  this  incident.  In  the  other  kritis 
composed  by  him  during  this  period,  he  describes  his  tribulations 
including  his  having  to  learn  the  Oriya  language  under  compulsion 
with  a  view  to  conversing  with  the  invaders. 

Author  of  32,000  kritis 

Despite  his  having  led  a  somewhat  unsettled  life.  Annama- 
charya  made  significant  contributions  in  the  fields  of  music,  poetry 
and  Bhajana.  As  a  poet,  his  works  include  a  Ramayana  in  the 
Dvipadi  metre  and  twelve  satakarns  in  Telugu,  the  "  Venkatachala 
Mahatmyam  "  in  Sanskrit  and  other  compositions.  As  a  composer 
he  has  to  his  credit  more  than  32,000  pieces  in  which  he  practically 
exhausts  alJ  the  varieties  in  the  entire  range  of  musical  composi- 
tions and  which  would  have  been  irretrievably  lost  to  posterity  but 
for  his  having  preserved  them  in  his  songs.  He  was,  therefore, 
hailed  even  in  his  own  lifetime  as  "  Pada  Kavitaa  Pitaamaha," 
"  Sankeertanacharya  "  and  "  Hari  Kirtanacharya."  He  was  a 
qualified  musicologist  as  well  and  is  stated  to  have  composed 
several  works  on  the  theory  of  music  and  the  grammar  of  Sankir- 
tanas.  His  son  Pedda  Tirumalayya  wrote  commentaries  on  them 
and  his  grandson  Chinna  Tiruvenkatanatba  further  wrote  glosses 
on  his  father's  commentaries. 

Pioneer  of  Bhajana  modes 

As  the  original  music  of  the  kritis  of  Annamacharya  has  been 
lost,  it  is  difficult  to  attempt  an  appraisal  of  him  as  a  composer  of 
music  but  the  'immortality  attained  by  him  in  the  field  of 
devotional  music  is  indisputable.  There  is  no  Bhajana  mode  in 
which  he  has  not  composed  and  his  Bhajana  Paddhati  blazed  a 
trail  which  even  giants  like  Purandara  Dasa  and  Thyagaraja  chose 
to  follow  implicitly.  His  Todaya  Mangalam  is  still  being  sung  in 
South  India -at  the  commencement  of  traditional  Bhajanas  and  his 
other  Bhajama  compositions  include  Lali,  Uyyala,-  Jola,  Jojo, 


Sobhana,  Mangalam,  Melukolupu,  Nalugu.  Pavvalimpu  and 
Aarati.  Purandara  Dasa  had  a  meeting  with.  Annamacharya  at 
Tirupati  and  so  deep  was  the  impression  made  by  the  latter  on  the 
young  and  impressionable  Dasa,  that  he  closely  followed  the 
illustrious  Acharya  when  he  composed  his  Bhajana  Paddhati  in 
Kannada.  Purandara  Dasa's  "  Saranu  Saranu  "  in.  the  raga 
Maalavi  is  a  close  imitation  of  the  "  Saranu  Saranu  "  composed  in 
the  same  raga  by  Ammmacharya.  Annamacharya's  "  Sringara 
Sankeertanamala  "  with  the  Nayaka-Nayaki  motif  was  perhaps 
the  model  for  Kshetrajna  when  he  composed  his  inimitable  padas, 
As  regards  Thyagaraja,  he  was  so  deeply  influenced  by  Annama- 
charya's Todaya  Mangalam  that  out  of  deference  to  him,  he  did 
not  displace  the  pieces  when  he  wrote  his  own  Utsava  Sampradaya 
kritis  for  his  daily  worship. 

•How  one  wishes  that  an  unbroken  line  of  disciples  had 
preserved  the  music  of  his  kritis  intact  as  the  sishya  paramparas  of 
Thyagaraja  have  done,  with  a  devotion  bordering  on  religious 
fervour!  Copper  plates,,  however,  nicely  engraved,  are  a  poor 
substitute  for  the  rhythmical  and  flowing  melodies  created  by  a 
musical  genius. 

courtesy  of  The  Hindu,  &  the  author.) 

Religious  lectures  held  during  the  month  of  March  1927 

T.  T.  Devasthanams  Information  Service  Office 

at  19,  Royapettah,  Madras-14. 

2-3-57     Sri  P.  N.  Narayana  Sastry        GOVINDA  PATTBHISHEKAM 
3-3-57     Sri  Ranga  Dasa  Goshtigal  SUPRABAATHAM 

9_3_57     Sri  K.  Ramaswamy  lyengar  VIBHISH\NA 


16-3-57     Sri  V.  Krishnamoorthy  Bagavathar     KAPIDHWAJA 

.'        ':[.:    '•  .    .•."••-.  :.     '•''••-•     '''";•''  UPAKHYANAM 

23-3-57     Sri  K.  Ramaswamy  lyengar  DEVI  MAHATMYA 

.       -  VlMARSANAM 

30-3-57     Sri  A.  Ramamoorthy  Sarma  NARAYANIAM 

at  Sri  Venkateswara  Temple,  Brahmin  St.,  Vijayawada-1. 

29-3-57     Sri  K.  Venkatarathnam  Naidu        BHAJANA 

Sri  G.  Venkateswara  Rao  Naidu     VENKATESWARA 



"  During  the  Vijianagara  period  which  followed,  Vaishnavism 
was  favoured  by  the  rulers.  Tirumalai,  the  Southern  end  of  the 
serpentine  mountain  chain  "  Seshagiri '%  was  the  centre  of  worship. 
The  outstanding  musician  and  Vaggeyakara  of  this  time  was 
Tallapaka  Annamacharyulu.  He  was  a  great  devotee  of  Sri 
Venkateswara  and  composed  thousands  of  Sankirtanams—  called 
Adhyatma  and  Sringara  Padams  which  were  inscribed  on  copper 
plates  and  preserved  at  Tirumalai  and  Ahobilam.  These  were 
the  earliest  among  extant  musical  compositions  in  the  South 
Indian  languages.  We  find  among  these  songs  older  forms  of 
music  like  the  Ela  Tummeda  Padam,  Chandamama  Padam  and 
Gobbi  Padam.  Some  of  the  ragas  used  went  out  of  use  very 
soon  after.  The  notation  of  the  songs  has  been  completely  lost 
and  we  are  unable  therefore  to  understand  the  nature  of  music 
of  that  time.  But  the  literary  characteristics  and  form  of 
Annamacharya's  composition  formed  the  basis  for  the  develop- 
ment of  musical  forms  in  the  centuries  that  followed. 

Annamayya's  Sankirtanams  were  sung  in  the  presence  of  Lord 
Sri  Venkateswara  at  different  times  of  the  day  during  *puja'  and 
on  different  occasions  and  at  festivals.  Besides  they  were  sung 
by  Bhaktas  in  chorus  (Brindaganam)  in  the  Bhajana  Kutams  all 
over  the  country.  Annamayya  was  the  pioneer  in  the  establish- 
ment of  Dasakutas  or  BhajanaJCutas." 

{From  the  journal  of  Andhra  Association,  Calcutta,) 

,  Tirupati  Devasthanams  are  taking  up  the  works  of 

Regilding  of   the  Ananda   Nilaya  Vimanam 
of  Sri  Venkateswaraswami  Yarn  at  Tirumala. 

Bhaktas  are  requested  to  contribute  Q-vld  &  Money  and 
associate  themselves  in  the  Kainkaryams.  Contributions 
may  be  sent  to  the  Executive  Officer,  Tirumala-Tirupati 
Devasthanams,  Tirupati,  S.  I. 

R.  Subrahinanyam,  M.A,,  Ph.D., 

Vishnu  temple  at  Srikurmam  enshrining  the  Kurma 
es  Avatara  or  the  Tortoise  Incarnation,  which  is  coeval  with 
Lakshmi  Narasimha  temple  at  Sirahachalam  is  typical  of  Chalu- 
kyau  style  of  Architecture.  It  contains  many  polished  pillars  of 
hard  black  stone  (trap)  which  have  successfully  withstood  the 
ravages  of  nature.  Most  of  them  bear  inscriptions  belonging  to 
the  successors  of  Anantavarman  Choda  Ganga  of  the  Ganga 
family  among  whom  no  less  than  four  bore  the  name  Narasimha. 
Here  we  have  an  important  epigraphical  confirmation  of  the 
tradition  according  to  which  Nannaya  bhatta,  the  first  telugu 
translator  of  Maha  Bharata  wrote  his  work  at  the  instance  of  Raja 
Raja  Narendra,  the  Eastern  Chalukyan  ruler  of  Rajahmundry. 
One  of  the  inscriptions  from  this  temple  dated  in  the  reign  of 
Sultan  Quti  Qutb  Shah  of  Golkonda  supplies  us  the  interesting 
information  about  a  Maharatta  raid  on  this  temple  and  their 
carrying  away  an  image  of  Lakshmana.  The  most  recent  of  the 
Srikurmam  inscriptions,  commemorates  the  visit  paid  to  the 
temple  by  the  second  son  of  the  late  Zamindar  of  Jeypore. 

Besides  the  highly  ornamental  pillars  and  sculotures,  the 
temple  contains  paintings  on  the  southern  and  eastern  walls  of  the 
outer  prakara  wail  depicting  scenes  from  Ramayana,  Mahabharata 
and  Bhagavata  as  well  as  local  legends  connected  with  the  history 
of  Gajapati  rulers  of  Orissa  which  are  very  interesting  and  portray 
to  us  the  drapery  and  costume  of  the  16th,  17th  centuries  popular 
in  this  part  of  the  country.  Unfortunately  a  major  part  of  the 
painted  surface  has  been  whitewashed  and  only  the  regions  lying 
beyond  the  reach  of  the  brush  are  left  untouched. 

jfjg  MARA V ATI  is  a  small  village  on  the  south  bank  of  the  river 
<&%  Krishna  at  a  distance  of  about  22  miles  from  Guntur  in 
the  same  District.  It  is  well-known  as  a  famous  seat  of  Buddhism 
in  the  early  centuries  of  the  Christian  era  from  the  famous  chaiiya 
discoverd  here.  Equally  important  like  the  chaitya  but  of  a 
slightly  later  date  is  the  shrine  of  Siva  called  Amaresvara,  the 


chief  of  the  Pancharamas  of  Saivas  in  the  Andhra  Desa.  Its  anti- 
quity is  not  known  precisely  but  the  existence  of  an  early  Eastern 
Chalukyan  inscription  at  Dharanikota  and  of  later  inscriptions  of 
the  12th,  14th  and  16th  centuriesofa  Kota  Chief  Mahamanda- 
lesvara  Ketaraje,  of  Reddis  and  of  Krishnaraya  of  Vijayanagara 
respectively  among  many  others  in  the  temple  of  Amaresvara  point 
out  to  its  antiquity  and  popularity.  During  the  Muslim  invasions, 
the  temple  appears  to  have  suffered  damages  and  in  1786  Vasireddi 
Venkatadri  Nayake,  Zaminder  of  Chinapalli,  not  only  found  the 
new  town  of  Araaravati  but  also  renovated  the  temple  of 
Amaresvara  to  secure  regal  and  divine  honours. 

The  temple  like  the  one  at  Dakshararn  is  also  within  a  high- 
walled  enclosure  and  the  linga  is  installed  on  the  first  floor  of  the 
structure,  approachable  by  means  of  a  flight  of  steps.  The  temple 
is  picturesquely  situated  on  the  bank  of  Krishna  and  commands  a 
fine  view  of  the  river, attracting  a  large  number  of  visitors  through- 
out the  year.  The  linga  which  is  a  long  shaft  of  limestone  is  fixed 
in  a  rectangular  box-like  ,pitlia  (not  yoni)  suggests  its  earliar 
Buddhist  association. 

Religious  lectures  held  during  the  month  of  Jan.,  Feb.  &  Mar.  1957 
T.  T.  Devasthanams   Information  Service  Office, 

at  Sri  Srinivasa  Balaji  Bhavan, 
Himayatnagar  Road,  Hyderabad-Deccan. 
Date  Discourses  given  by  Subjects 

12-1-57  Smt.  N.  V.  Sethulakshmi  MUSFCAL  CONCERT 

19-1-57  Sri  Anumal  Raghava  Sarma  BHAKTH  YOGAMU 

26-1-57  Sri  S.  Gopalakrishnacharya,  SAMSKRITA  BHASHA 


2-2-57  Sri  K.  Padmanabha  Avadhanulu  ITHAREYOPANISHAD 

9-2-57  Sri  Parasa  Venkateswara  Rao  BHAGAVATAMU 
16-2-57                            do.             BRAHMA-NARADA  SAMVADAMU 

23-2-57    Sri  K,  Ramanuja  Chari  HANUMANUDU- 


2-3-57    Sri  B.  V.  Sundararaja  lyengar       PICTORIAL  EXHIBITION 
9-3-57    Sri  Ekanath  Prasad  TULASI  DAS'S  RAMAYANA 

16-3-57    Sri  P.  Poorna  Chandra  Rao  SRI  KRISHNA 

JANANAMU  (Harikatha) 

23-3-57    Sri  V.  P.  Ramamoorthy  Iyer          MUSICAL  CONCERT 
30-3-57    Sri  V.  Balasubramanyam  MUSICAL  CONCERT 


.  B.  Raraachandra  Rao,  B.A.- 

JTfeF  THE  MANY  important  places  of  pilgrimages  in  India, 
^CF  Bhadraclialam  is  one.  This  sacred  place  situates  on  the 
bank  of  river  Godavari.  The  temple  on  the  small  hill  is  dedicated 
to  Sri  Ramachandra  who,  In  his  period  of  stay  in  the  forests,  had 
made  Bhadrachalam  his  resting  place.  During  the  fourteenth 
century  A.  D.,  this  place  was  ruled  by  the  Nawabs  of  Golconda  in 
Hyderabad  who  were  the  descendants  of  Kutubshas.  Abdulla 
ruled  Golconda  from  1626  to  1673  and  he  was  succeeded  by  Abdul 
Hasan,  familiarly  known  as  Tanisha,  who  ruled  from  1672  to  1687 
A.  D. 

About  this  period  in  a  village  near  Bhadrachalam  a  lady 
devotee  by  name  Thammala  Darnmakka  was  living  with  her 
daughter.  She  was  pure  in  thought  and  deed  and  was  worshipping 
Sri  Ramachandra.  Pleased  with  her  devotion  the  God  appeared 
in  her  dream  and  said,  "  I'm  pleased  with  your  devotion.  I'm  the 
Lord  presiding  on  the  Bhadragiri.  As  you  are  respecting  Gods 
and  loving  Brahmans  you  will  do  well  to  establish  my  name  on 
this  hill  by  doing  daily  worship  till  such  time  when  a  devotee 
of  mine  will  be  born  and  begin  to  administer  this  area.  He  will 
also  renovate  my  shrine.  You'll  thereafter  attain  salvation". 
Darnmakka  woke  up  and  told  her  daughter  of  her  dream.  They 
both  spread  the  news  of  the  Lord's  presence  on  the  hill,  and  in  a 
body  all  the  villagers  climbed  the  Hill  and  traced  the  Images  of 
Sri  Rama  with  his  consort  Sita  and  his  brother  Lakshman  entwined 
with  creepers.  They  removed  the  unwanted  things,  cleaned  them 
and  made  the  area  fit  for  daily  worship.  The  rich  men  of  the 
village  joined  together  and  improved  the  place  and  the  temple 
became  prominent. 

Golconda  in  its  days  of  glory  was  enjoying  all  prosperity. 
Wealth  and  plenty  cheered  the  people  of  the  kingdom.  Rows  of 
storied  houses,  extensive  mansions,  rich  gardens  and  fertile  soil 
invited  many  outsiders  to  visit  Golconda.  During  this  period  in 
the  village  of  Nelakondapalle,  a  pious  descendant  of  Kancharla 
family  by  name  Lingana  led  a  pious  and  religious  life  with  his 
wife  Kamambika.  To  them  was  born  a  boy  in  the  year  1620  and 
he  was  named  Gopanua.  From  his  boy-hood  Gopanna  exhibited 
his  love  for  God,  Sri  Ramachandra. 


When  Gopanna  was  five  years  of  age  he  accompanied  his 
parents  to  a  religious  lecture  on  Ramayana.  When  he  heard  the 
life  story  of  Sri  Rarmchandra,  Gopanna  began  to  feel  that  he  was 
not  blessed  to  be  born  with  Sri  Ramachandra  himself,  and  had  he 
been  so  born  he  would  have  been  one  of  those  to  serve  him  like 
Sugriva.  He  expressed  this  feeling  in  a  song.  To  use  the  English 
usage,  Gopanna  lisped  in  kirtans  and  kirtan  came  to  him.  He 
thus  began  to  compose  songs  praising  Sri  Ramachandra  at  every 
stage  in  his  life,  whether  in  moments  of  happiness  or  during 
periods  of  suffering. 

While  thus  he  was,  one  day  there  appeared  before  him  a  great 
saint,  who,  after  a  close  study  of  the  boy,    told  him  that  he   was  a 
blessed  soul  on  earth  and  he  would  be  gloryfying  the  name  of  Sri 
Ramachandra  by  his  praises  and  kirtans.     So  saying  he  taught  hiir 
the  Sri  Rama  Taraka  Mantra.     By  daily   repetition  of  this    Divine 
Name  Gopanna  developed  a  spiritual  power  in  himself.     He  there- 
after began  to  extol  the   Lord,    gave  all  his   wealth  to    charity  and 
stood  simple.     All  the  time  his   only  thaught  was    to  strive  for  the 
renovation  of  the  temple  of   Sri    Ramachandra  at    Bhadrachalam. 
As  if  by  divine  guidance  he  thaught  of  his  uncles  who  were  serving 
as   Ministers  to  the   King   of  Golconda,    and   then    proceeded  to 
Hyderabad  to  meet  them.     When  he  met  them  and  the  Tanisha, 
something  invoked   the   goodness  of  the   Ministers   who   recom- 
mended to  the   King  to  appoint   Gopanna   as  the    Tahasildar  of 
Bhadrachalam  Taluk  which  office  was    then  vacant.     This  recom- 
mendation was  approved  by  the  King.     Before  he  took  charge  of 
the  office  of  the  Tahasildar,    Gopanna  went  to  the  temple   of  Sri 
Ramachandra,  after  taking  bath  in  Godavari,  and  there  worshipped 
him  to   his  heart's   content    for   having    accomplished  his   wish. 
After  assuming  the  charge  of  the  office,   he  invited  all  the    raiyats 
of  the  place  and  appealed   to  them  to  bestow    their   minds  on  the 
renovation  of  the  temple   which  was  then  in   desolation.     True  to 
Ms  religious  fervour  and  intense  devotion,  Gopanna  began  to  feed 
Brahmins,  conducted  lavish   worship  in  the  temple  and   renovated 
the  temple  to  its  zenith. 

One  day  while  he  was  thus  amusing  himself  his  young  son  lost 
his  life  by  an  accident,  and  this  grief  became  unbearable  to  him. 
He  immediately  proceeded  to  the  temple  with  the  dead  body  and 
there  praised  the  Lord  as  one  having  restored  many  dead  persons 
to  life,  and  prayed  for  reviving  his  own  son  to  life.  Sri  Rama- 


chandra  heard  his  prayer  and  restored  the  dead  son  to  life.  The 
boy  woke  up  as  from  sleep.  Gopanna  began  to  dedicate  his  life 
for  the  sake  of  the  Lord.  Just  at  that  time  the  revenue  yield  of 
the  taluk  filled  the  treasury  with  six  lakhs  of  pagodas. 

As  he  knew  it  clear  that  no  man  on  earth  carried  with  him 
anything  of  the  earth  after  his  death  and  all  wealth  and  material 
happiness  are  only  transcient,  he  decided  to  spend  even  the  money 
belonging  to  the  King  for  the  sake  of  the  God.  He  thus  spent 
away  the  entire  money  deposited  in  the  treasury,  without  the  fear 
of  consequences,  for  the  renovation  of  the  Temple.  After  doing 
all  these  he  began  to  take  delight  in  the  worship  of  his  Lord. 
Even  when  his  freinds  advised  him  of  the  dangerous  consequences 
to  which  he  was  exposing  himself,  Gopanna  only  laughed  at  them, 
and  said  that  none  on  earth  need  be  afraid  of  anything  so  long  he 
had  implict  trust  in  God. 

Even  the  walls  have  ears  goes  the  saying.  The  news  of  the 
misappropriation  of  Government  revenue  reached  the  ears  of  the 
King.  His  officers  came  to  check,  and  audit  the  revenue  accounts 
of  that  year  and  the  money.  When  a  person  falls  on  evil  days,  all 
his  acquaintance  turn  hostile.  The  subordinate  servants  began  to 
carry  tales  to  the  officers  in  authority.  The  King  became  extremely 
angry  at  the  report,  and  ordered  that  Gopanna  should  be  arrested 
and  brought  before  him  at  once. 

With  the  sepoys  Gopanna  proceeded  to  Golconda.  Without 
fear  of  the  impending  fate  Gopanna  proclaimed  about  the  invinci- 
bility of  Fate  and  how  there  is  no  armour  against  Fate.  When  the 
King  ordered  for  his  imprisonment  and  torture  in  prison,  Gopanna 
begged  not  the  King  but  appealed  to  God  for  His  grace,  for  he 
had  believed  in  his  all-merciful  quality.  Twelve  days  he  had  thus 
passed  in  tears  and  torture  of  the  prison  life  and  asked  the  Lord 
where  he  had  gone  away  and  whether  he  did  not  hear  his  wails  for 

He  was  offered  only  a  mixture  of  rice  and  salt  in  a  limited 
quantity  while  in  prison.  To  this  diet  Gopanna  was  not  used  to, 
and  he  therefore  looked  to  God.  By  God's  Grace  that  poor  jail 
diet  became  transformed  into  a  rich  food  and  thus  Gopanna 
thanked  God.  As  there  was  no  indication  of  the  recovery  of  the 
lost  wealth  and  the  King  became  exasperated  and  orderd  for 
whipping  the  victim.  When  this  poor  soul  began  to  appeal  to  the 
.Lord  for  his  protection,  the  whippings  had  no  effect  on  his  body. 


After  this,  the  king  ordered  that  as  Gopanna  had  not  rendered 
payment  of  the  money,  he  should  be  made  to  walk  on  the  pointed 
nails,  thorns  and  swords.  To  this  ordeal  which  was  unbearable, 
Gopanna  looked  to  God  only.  By  the  grace  of  the  Lord  he  did 
not  feel  the  pain  on  account  of  forced  walking  on  the  nails,  thorns 
and  sharp  swords.  When  the  servants  of  the  King  saw  all  such 
physical  torture  had  no  effect  on  Gopanna,  they  conveyed  the 
news  to  the  King.  Every  kind  of  torture  had  not  had  the  desired 
effect.  The  King  heard  this  wonderful  news  and  in  a  frenzy 
ordered  a  huge  iron  weight  should  be  tied  to  him  and  made  to 
walk  and  later  ordered  that  he  should  be  made  to  walk  on  burning- 
sands.  Gopanna  overcame  all  these  tortures  by  surrendering 
himself  to  God.  The  servants  were  struck  with  wonder  at  the 
saintliness  of  Gopanna  and  began  to  question  how  he  came  to 
own  such  miraculous  powers.  To  them  he  replied  that  it  is  all 
due  to  Trust  in  the  all  merciful  God. 

From  that  time  Gopanna  began  to  pray  Sri  Ramachandra  for 
his  release  from  the  prison  and  salvation.  He  appealed  to  Him  to 
speak  to  Him.  When  he  did  not  hear  his  voice,  he  began  to  mock 
at  him  saying  how  he  could  be  so  negligent  to  him  after  having 
been  benefited  by  his  service,  both  in  wealth  and  mind.  All  his 
implorings  were  in  vain.  He  thought  that  he  had  sacrificed  every- 
thing to  Lord  for  nothing.  He  therefore  next  prayed  Sita  to 
invoke  Sri  Ramachandra  to  render  help  to  him.  In  disgust  in  not 
getting  his  wish  fulfilled,  and  to  avoid  suffering  in  prison  he  decided 
end.  his  life  by  drinking  poison. 

At  the  penitent  cries  of  the  devotee,  Sita  appealed  Sri  Rama- 
chandra to  go  to  the  rescue  as  it  was  imminent.  Sri  Ramachandra 
and  his  brother  Lakshmana  decided  that  they  should  together  go 
as  servants  and  give  back  the  money  due  to  the  King  and  gain  the 
release  of  Gopanna.  They  proceeded  in  the  guise  of  servants  to 
the  King  when  he  was  sleeping  in  the  night,  woke  him  up  and 
asked  him  to  receive  the  amount  due  to  him  from  Gopanna  and 
grant  receipt.  The  King  was  noivplussed  and  began  to  question 
the  two  disguised  servants  about  their  life,  their  occupation,  and 
all  about  them  for  they  looked  not  like  ordinary  men  on  earth. 
The  servants  only  replied  that  they  were  the  servants  of  Gopanna 
employed  him  for  years,  that  they  had  come  with  the  money  to 
repay  the  dues  under  orders  from  their  master  and  to  obtain  his 
release.  The  King  received  the  large  sum  gave  the  official  receipt. 


The  two  brothers  of  divine  origin  thus  got  ths  royal  receipt  and 
went  to  the  prison.  They  there  saw  their  devotee  praying,  with 
long  nails  grown  on  fingers,  hairs  in  meshes,  for  having  been 
confined  for  a  period  of  twelve  years,  and  took  pity. 

Gopanna  woke  up  and  finding  that  no  divine  aid  had  come  to 
him  and  that  the  Lord  had  become  meciless.  Realising  that  after 
all  a  person  born  on  earth  has  to  die  whether  there  be  the  good 
grace  of  God  or  not,  he  began  to  praise  his  manas,  and  brought 
it  under  control  for  his  final  ending.  Just  at  that  time  appeared 
Sri  Ramachandra  in  the  guise  of  Tanisha  himself  handed  him  the 
receipt  and  disappeared. 

The  King  in  utter  confusion  got  up  and  realising  that  it  is 'not 
proper  to  retain  Gopanna  any  longer  instantly  reached  Bhadra- 
chalara  and  realising  that  Gopanna  was  the  greatest  soul  on  earih, 
fell  at  his  feet  and  begged  for  mercy.  He  proclaimed  that 
Gopanna  is  Ramadas.  From  then  Gopanna  became  known  as 
Ramadas.  The  King  returned  all  the  amount  paid  by  the  divine 
brothers  and  innumerable  presents  for  the  sake  of  the  Lord  of  the 
Hill,  with  these  Ramadas  proceeded  to  Bhadrachalani  temple  and 
surrendered  them  at  His  Feet. 

After  a  time  Ramadas  prayed  Lord  for  his  darshan  for  which 
he  had  been  eagerly  seeking  all  those  years,  and  for  his  final 
release  from  birth  and  death..  Sri  Ramachandra  heard  his  prayers 
and  knowing  that  no  more  he  should  take  birth  on  earth,  sent  his 
Pushpaka  Vimana  for  his  coming  to  heavens.  The  Vimana  came 
and  when  he  was  ascending  it,  he  asked  his  wife  to  come  with  him 
but  the  wife  who  was  engrossed  in  family  duties,  never  heeded  to 
those  divine  words  from  her  husband.  When  she  came  out,  the 
Vimana  had  already  spread  out  its  wings  and  soared  high  in  air. 
She  felt  miserable  and  began  to  week.  She  went  to  the  Temple 
and  offered  prayers  to  God.  The  Lord  appeared  before  her  and 
said  that  she  should  continue  to  worship  at  his  feet  till  such  time 
her  son  grew  of  age  and  could  do  worship.  Accordingly  she  lived 
for  a  few  years  more,  and  atlast  breathed  her  last  and  joined  her 
husband  in  heavens. 

It  is  said  that  Sage  Narada  who  was  born  four  hundred  years 
ago  in  Karnataka  as  Purandara  Dasa  also  came  down  to  earth  as 
a  saint  to  bless  Bhadrachala  Ramadas  and  again  in  the  guise  of  a 
Brahman  to  give  Swararnava  to  Sri  Thyagaraja. 



1.  Please  REMEMBER  that  Tirumalai  Hill  is  a  very  sacred  place  and 
Sree  Venkateswara,  a  powerful  force. 

2.  Please  RESPECT  ancient  customs  and  established    usages,  when  you 
are  on  the  Hills. 

3.  WEAR  NO  BOOTS  OR  SHOES — a  sort   of  penance.     The  Hill  area  is 
considered  holy. 

4.  WEAR  NO  FLOWERS — all  flowers  are  for  God  only. 

5.  AVOID  SMOKING,  or  carrying  any  article  for  smoking. 

6.  AVOID  SPITTING,  chewing  betel  and  tabacco. 

7      AVOID  TAKING  MEAT,  fish,  eggs,  flesh,  or  drinking-  toddy  or  arrack 
or  any  other  intoxicant. 

8.  TAKE  BATH  and  wear  clean  clothes  before  you  enter  the  shrine. 

9,  AVOID  RUSHING  in    for    darsanam    and    take    your  cuance  in    the 
Queue  and  allow  chance  for  every  one. 

10.  AVOID    LOUD    CONVERSATION    or     demonstration     which      would 
derogate  the  solemnity  of  worship. 

11.  RESPECT  AND  PROMOTE  the  sentiments  of  pilgrims. 

12.  BEWARE  OF  BOGUS  PANDAS    or    dalalis    who  are  likely  to  mislead 
you  in  the  performance  of  your  vows  and  disposal  of  offerings. 

13.  GIVE  YOUR  OFFERINGS  in  the   Temple  Office  and   demand  receipts. 

14.  DEPOSIT  AM,  YOUR    Hundi  offerings  in  the  Hundi  or  Koppera    at 
the  Bangaru    Vakili    or  Golden    gate.     Otherwise  your  vows   will 
not  be  fulfilled. 

15.  ASK  FOR  AND  OBTAIN    all    information    and    particulars    from    the 
Pilgrim  Guides,   Choultry  Superintendents,  and  Temple  Managers. 
They  are  always  at  your  service, 

16.  FORWARD  COMPLAINT  or  suggestion  to  the  Executive  Officer,  T.  T. 
Devasthanams  for  action  and  it  would  be  promptly  attended  to. 

tf.B,— -Contributions  of  articles  not  more  than  a  foolscap  page  of 
typewritten  matter  in  English  on  Sree  V  enkateswara  and 
the  experiences  of  the  YATHRA  will  be  gratefully  accepted 
by  the  EDITOR  from  the  devotees  and  pilgrims  to  Tirumala. 
The  articles  are  not  returnable.  The  Editor  reserves  the 
right  to  include,  alter,  modify  or  reject  them  as  time  and 
space  will  permit. 


"  Vishnu  Sahasranama  " 
K.  Srinivasan,  P.  R.O.,  Southern  Railway. 

WHO  may  be  said  to  be  the  one  god  in  the  world  1  Who 
may  be  said  to  be  the  one  object  which  is  our  sole  refuge? 
Who  is  he  by  worshipping  whom  or  humning  whose  praises  human 
beings  would  get  what  is  beneficial  ?  What  religion,  is  that  which, 
according  to  thy  judgment,  is  the  foremost  of  all  religions  ?  What 
are  those  Mantras  by  reciting  which  a  living  creature  becomes 
freed  from  the  bonds  of  birth  and  life  ? 

Devotion  to  the  Lord  Narayana  is  superior  to  worships  for 
the  gratification  of  desires.  Prayer  is  the  contemplation  of  the 
facts  of  life  from  the  highest  point  of  view.  But  prayer  as  a 
means  to  effect  a  private  end  is  meanness  and  theft.  It  supposes 
dualism  and  not  utility  in  nature  and  consciousness.  But  daily 
prayers  of  a  general  nature  should  be  recited  without  fail.  As 
soon  as  the  man  is  one  with  God,  he  will  not  beg.  He  will  then 
see  prayer  in  all  action.  "The  prayer  of  the  farmer  kneeling  in 
his  field  to  weed  it,  the  prayer  of  the  rover  kneeling  with  the 
stroke  of  his  oar,  are  true  prayers  heard  throughout  nature,  though 
for  cheap  ends  "  Ralph  Waldo  Emerson.  Prayer  is  its  own 

Vishnu  is  one  great  element  or  substance  which  has  spread 
itself  out  into  multifarious  forms.  Covering  the  three  worlds,  He 
the  soul  of  all  things,  enjoys  them  all.  His  glory  knows  no  dimi- 
nution, and  He  it  is  that  is  the  Enjoyer  of  the  universe  (as  its 
supreme  Lord).  This  hymn  in  praise  of  the  illustrious  Vishnu, 
composed  by  Vyasa,  should  be  recited  by  that  person  who  wishes 
to  acquire  happiness  and  that  which  is  the  highest  benefit  {viz. 

In  Vishnu  Sahasranama,  there  are  no  tricks  and  miracles  dealt 

with.     This  only  pertains  to  the  praise  of  God  and  His  \\orks  and 

His  thousand  names.     Any  reasonable  human  being  will   mention 

•the   various   attributes   of  God.     In   Sahasranama,   at  one   place 



'  Putatman  *  is  mentioned.  He  is  the  cleansed  soul.  Though  He 
is  the  lord  and  ruler  of  all  existent  objects,  yet  He  is  dissociated 
from  them. 

All  things  have  sprung  from  the  union  of  Prakriti  and  Purusha 
-Vasudeva  is  their  lord.  He  is  also  called  Sarva-the  sole  of  existent 
and  non-existent  things  and  that  all  existing  and  non-existing 
things  will  be  merged  in  him  in'the  universal  dissolution.  Sambhu 
is  a  name  of  Siva  which  is  applied  to  Vishnu  also.  .His  birth  has 
not  been  determined  by  extraneous  circumstances  or  other  influ- 
ences than  his  own  wish,  while  the  birth  of  all  creatures  have  been 
determined  by  forces  extraneous  to  themselves. 

Sahasranama  does  not  insist  on  many  rituals.  It  mentions 
people  of  all  castes  and  all  people  who  worship  the  Lord  get 
material  benefits  and  spiritual  salvation.  It  begins  with  the  God 
of  the  world  who  may  be  said  to  be  the  one  object  which  may  be 
the  sole  refuge  and  the  object  of  the  foremost  of  religions.  By 
.  always  worshipping  with  reverence  that  immutable  Being  and  by 
praising  Him,  who  is  without  beginning  or  end  or  destruction,  one 
can  succeed  in  transcending  all  sorrow. 

On  the  advent  of  primitive  Yuga,  all  creatures  springing  from 
Him  and  on  the.  expiration  of  the  Yuga,  all  things  disappear  in 
Him.  He  is  called  "Aprameya"  literally  means  immeasurable, 
He  has  no  such  attribute  as  sound.  In  consequence  He  is  not  the 
object  of  the  direction  perception  by  the  senses  nor  can  He  be  the 
object  of  inference. 

This  Sahasranama  confers  benefits  on  those  who  recite  it 
though  this  is  a  general  prayer  and  cannot  be  labelled  under  any 
restrictive  categories.  One  gets  saturated  with  the  name  of  the 
Lord  and  His  good  works  while  reciting  Sahasranama.  It  follows 
scientifically  that  one  who  recites  the  names  of  the  Lord  is  full  of 
qualities  of  the  Lord  on  whom  he  is  meditating.  The  Devotee 
will  realise  the  fruits  of  reciting  Sahasranama  (or  the  fruits  of  any 
prayer),  though  there  is  no  regular  sankalpa  for  it.  This  way, 
Sahasranama  is  the  highest  form  of  prayer. 

In  the  first  sloka  of  Vedantha  Desika's  "  Sree  Sthuthi Y 
praise  pf  Mahalakshmi.  It  is  said  that  Mahalakshmi  confers 
material  and  spritual  benefits  on  her  worshippers. 

Here  one  is  reminded  of  the  doctrine  of  Prapathi  i.e., 
absolute  surrender  purifies  a  man.  But  if  a  man  resorts  to  some 


of  his  old  objectionable  practices  after  the  prapathi,  he  relapses 
into  sin.  Indeed,  by  complete  self  surrunder,  it  is  possible  for  one 
to  transform  himself.  The  fact  remains  that  there  is  nature  or 
prakriti  and  there  is  a  chance  of  relapse  into  old  sinful  ways.  In 
the  case  of  this  Bhagavannama,  it  is  itself  a  purifier  and  it  springs 
from  within  a  man  and  it  rests  with  .oneself  to  utter  the  .names  of 
God.  Prapathi  requires  the  Guru  or  the  preceptor  before  whom 
certain  formalities  have  to  be  undergone  and  certain  special 
restrictions— fastings,  negations  and  some  rituals — have  to  be 
observed.  In  the  case  of  simple  utterance  of  the  thousand  names 
of  God,  such  observances  are  not  necessary  and  one  can,  at  his 
own  convenience,  recite  these  names. 

Therefore  know  the  chanting  of  the  names  and  praises  of 
Lord  Vishnu  as  a  source  of  blessing  to  the  world  and  the  complete 
atonement  for  the  greatest  sins  the  mind  is  not  purified  so  well 
through  fasting  and  other  means  as  through  devotion  easily 
engendered  in  the  heart  of  those  who  repeatedly  hear  the  accounts 
of  the  exploits  of  Hari. 

Sahasranama  also  confers  material  and  spiritual  benefit  on  the 
devotee.  The  mortal  who  takes  refuges  in  Vasudeva  and  who 
becomes  devoted  to  Him  becomes  free  from  all  sins  and  attains 
all  emancipation.  That  man  who  with  devotion  and  faith  recites 
the  Sahasranama  succeeds  in  acquiring  felicity  of  soul5  foregiveness 
of  disposition,  prosperity,  intelligence,  memory  and  fame.  Neither 
wrath,  nor  jealousy,  nor  cupidity,  nor  evil  understanding,  ever 
appears  in  those  men  of  righteousness  who  are  devoted  to  that 
foremost  of  Beings.  The  firmament  with  the  sun,  moon  and  stars, 
the  welkin,  the  points  of  the  compass,  the  Earth,  and  the  Ocean, 
are  all  held  and  supported  by  the  prowess  of  the  high-souled 
Vasudeva.  Conduct  is  said  to  be  the  foremost  of  all  topics  treated 
of  in  scriptures.  Righteousness  has  conduct  for  its  basis.  The 
unfading  Vasudeva  is  said  to  be  the  lord  of  Righteousness.  The 
Risbis,  the  Pitrus,  the  deities,  the  great  elements,  the  metals, 
indeed,  the  entire  mobile  and  immobile  universe,  has  sprung  from 
Narayana.  '  Yoga,  the  Sankhya  Philosophy,  knowledge,  all 
mechanical  arts,  the  Vedas,  the  diverse  scriptures,  and  all  learning, 
have  sprung  from  Janardana.  Vishnu  is  the  great  element  or 
substance  which  has  spread  itself  out  into  multifarious  forms. 
His  glory  knows  no  diminution.  - 


Value  of  Uttering  Hari's  Name: 
(With  an  Illustiation) 

In  Kanyakubja  there  lived  a  certain  Brahman,  Ajamila  by 
name,  who  had  kept  a  maidservant  and  has  cast  to  the  winds  all 
pious  conduct.  Making  a  reproachful  living  by  robbery,  gambling, 
cheating  and  theft  and  maintaining  his  family,  the  impious  fellow 
tortured  living  beings.  As  he  maintained  existence,  fondling  the 
offspring  of  the  kept  woman,  a  considerable  period,  equivalent 
to  eighty-eight  years  of  his  life,  rolled  by.  The  old  man  had  ten 
sons  ;  he  who.  was  the  youngest  of  them,  Narayana  by  name  was 
yet  a  child  and  was  greatly  loved  by  his  parents.  Having  fastened 
his  heart  on  that  sweetly  lisping  infant,  the  old  man  felt  extremely 
delighted  while  watching  its  sports.  Feeding  it  while  taking  his 
meals  or  chewing  anything  bound  as  he  was  by  love  of  the  child, 
the  silly  man  did  not  perceive  death,  which  had  arrived. 

Thus  continuing,   the  fool  thought  of  his  juvenile  son,  named 
Narayana,  when  the  hour  of  death  arrived.     Beholding  three  most 
terrible  male  figures  with  wry  faces  and  hair  standing  on  end,  that 
had  come  to   take  him,  noose    in  hand,  Ajamila  agitated  in  mind, 
called  by  name   his  son,  Narayana,    who  was  busy   with  playthings 
away  at  a   distance   in  a    loud  tone.     Hearing    the    loud  utterance 
of  Sri  Hari's   name  by   the    dying    man,  who    was  calling,    though 
unconsciously  the   name    of  their   Master  Bhagvan    Narayana,  His 
attendants  rushed   to  the  spot    all   of  a  sudden.     The    messengers 
of  Lord  Vishnu    stopped  by  force  the   servants  of  Yam  a,  that  were 
tearing   Ajamila,    who    had   kept  a    maid-servant   from    inside  his 
hearth.     Forbidden,   the  servants    of  Yama   said  to    them   "  Who 
are   you   that    interfere    with    the    authority    of  Yania  ?     Whose 
representa lives . are   you  or  whence   have  you  come,  and  wherefore 
do  you  forbid  his   being  taken  away  ?     Are  you  gods  or  demigods 
or  some   foremost    Siddhas  ?     With   eyes  resembling  the  petals  of 
a  lotus  and  clad  in  yellow  silk,    you  are  all  adorned  with  a  diadem/ 
a  pair   of  ear-rings  and  a  shinning  wreath  of  lotuses.     Besides  you 
are  all  in   the   bloom    of  youth  and   all  possessed    of  four   lovely 
arms  and  graced    with  a  bow,    quiver,  sword,  mace,  conch,  discus 
and  lotus.     Driving  away  the  darkness,   of  the    quarters  and  over- 
shadowing other  lights   by  your  splendour,  what  for  do  you  hinder 
us  the  servants  of  Yama  " — they  asked. 

In  reply  to  the  aforesaid  questions  asked  by  those  messengers 
of  Yama,   the   servants  of  Lord  Vasudeva   heartily  laughed   and 

addressed  the  following  words  to  them  in  a  voice  as   the  rumbling 
of  clouds. 

"If  you  are  really  servants  of  Yarna,  tell  us  the  true  character  of 
virtue  and  also  the  means  of  ascertaining  it.  How  is  punishment 
meted  out  and  who  is  intended  to  be  its  object.  Are  you  the 
doors  subject  to  punishment  or  some  of  the  human  species  ?" 

Yama's  Messengers  said  :  "  Because  this  follow  who  having 
violated  the  scriptures,  acted  according  to  his  own  will  and  was 
censured  by  worthy  men,  led  a  sinful  life  and  lived  for  a  long  time 
in  an  impure  state,  eating  the  food  polluted  by  the  touch  of  a 
harlot,  we  shall  accordingly  take  this  sinner  (who  has  done  no 
atonement),  to  Yama  where  he  will  be  purified  through  punish- 

Vishnu  Dutas  replies  :  "  This  man  has  actually  done  atone- 
ment even  for  sins  committed  through  millions  of  lives  in  that  he 
uttered,  though  in  a  helpless  state,  the  name  of  Sri  Hari,  which  is 
a  means  to  the  attainment  of  emancipation  The  atonement  for 
the  sins  of  this  sinner  must  have  been  made  by  the  mere  fact  that 
he  pronounced  a  mere  semblance  of  the  four-syllabled  name  of  the 
Lord,  Narayana,  while  exclaiming  "  Narayana  come  "  (calling  his 
son).  The  articulation  of  a  name  of  Lord  Vishnu  —  that  is  the  only 
thorough  atonement  for  the  sins  of  all  classes  of  sinners". 

Thus  by  the  utterance  of  the  name  Narayana  even  a  person 
who  led  a  sinful  life  was  emancipated. 

Srimad  Bhagvata  6th  Sarga—Dis.  HI, 

A  sinneer  is  not  purified  to  that  extent  through  fasting  and 
other  processes  of  expiation  recommended  by  the  Vedas  as  by 

24  T.  T.  D.  MO1TTHLY  BULLETIN. 

uttering  the  names  of  Hari  which  puts  him  in  mind  of  the  attributes 
of  the  Lord  which  draw  the  man  towards  the  Lord  unlike  the 
other  forms  of  expiation  in  wiping  out  the  sins  for  the  process  of 
expiation  is  not  complete  if  one's  mind  runs  back  to  evil  ways  even 
after  the  said  process  has  been  gone  through. 


The  pilgrims  are  requested  to  bo  present  at  the  time  of 
PARAKAMANI— assortment  of  offerings  of  coins  etc.,  received 
in  the  Hundi  or  Koppera— conducted  in  Sri  Varu's  Temple, 
Tirumala,  in  the  afternoons  usually  at  the  time  of 

(Continued  from  cover  Page  3 

11  •„     T.  T.  KrisTrmamaehari,  Madras.           N.  Kanuka  500 

12  „     K.  Sathyanarayaxia,  Bkeemavaram.    Kalyanotsavam  500 

15  ,,     A.  V.  Ramackandra  Cketty  &  Sous 

Salem.                      •                                              <*o.  500 

„      „     M.  Venkata  Subbaiak  Chetty,  Tii-tipati.          do.'  500 

16  „     Somafcowda  Pillai,  Alarnp-ur.                             .do.  500 
„     „     B.  MallaiaK,  JaMratad.                            II  Cl.  BraK.  750 
,.     „     L.  Vyasa  Rao,  Guntur.                             Kalya-notsayaiti  500 

18     „     C.  H.  V.  Tata  Rao,  Vijayawada-2;                    do.  500 

„     ,.     A.  R.  Doraswamy.  Iyer,  BaTi^alore.,                  do.  500 

20     ,,     V.  Srinivasa  MttrtKy,  Baiig,alore-4.                  do.  500 

23  „     M.  S.  N:  Ramaswamy,  BanBalore-2.            ,     do.  500 
„     „     K.  V.  G.  Reddy.  ISIellore.             S.  Kalasabhisliekam  1,500 
„     „     L.V.  Pa ttabhiramaialt,  Madras.  .,      Kailyandtsavam  500 

24  ,,     Sampan^i  :Rarnaiali  CKetty,  Baiagalpre.           do,  500 
;„     „     Dr.  R.  Srinivasan,  H.M.S.,  KulitKalai.             do.  500 

27-    i,     M.  Ct.  MutKiaK,  Madras-7.          S.  KalasatMsliekam  ,1,500 

30     „     G;  Madka van,  Madras   .                         Kalyanotsavam  '  500 


H.  H.  Sri  Swami  Sankaracharya  of  Kamakoti  peetam 

Sri  Sankaracharya,  at  the  beginning  of  the  Brhadaranyaka 
Bhashya  pays  homage  to  the  Brahmavidyasampradaya  Acharyas, 
beginning  with  Brahma.  He  thus  sets  an  example  to  all  that, 
before  beginning  -the  study  of  Sastraic  works,  we  should  pay 
respect  to  all  the  Acharyas  who  have  beqeathed  the  Sastras  to  us. 
Following  the  example  set  up  by  Sri  Sankaracharya,  it  has  been 
the  time-honoured  practice  that  before  beginning  the  study  of 
Sri  Sankaracharya's  Bhashyas,  Santi  Mantras  should  be  recited. 
These  Santi  Mantras  are  a  collection  of  ten  Mantras  each  ending 
with  Santi,  (peace  lo  the  whole  universe)  repeated  thrice  called 
from  the  various  Upanishads.  After  reciting  the  Santi  Mantras, 
it  is  customary  to  recite  the  Dakshinamurthi  Ashtaka  and  do 
prostration  to  Sri  Dakshinamurti  and  also  to  the  hierarchy  of  Gurus 
right  from  Sri  Narayana  down  to  our  own  Acharya.  In  this 
Guruparampara  we  find  that  from  Narayana  to  Suka,  the  parampara 
is  from  father  to  son.  From  Gaudapada,  the  disciple  of  Suka 
begins  the  Sanyasa  Parampara.  Gaudapada's  disciple  was 
Govinda  Bhagavat  Pada  and  Sri  Sankaracharya  was  the  disciple  of 
Sri  Govinda  Bhagavat  Pada.  Padmapada,  Hastamalaka,  Totaka 
and  Sureswaracharye  were  Sri  Sankaracharya's  disciples. 

The  paurnami  (full-moon  day)  in  the  month  of  Ashada  is  called 
Guru  Paurnami.  On  that  day,  the  Sanyasis  of  the  Advaita  school 
perform  a  puja  called  Vyasa  Puja.  Though  it  is  called  Vyasa  Puja, 
it  is,  as  a  matter  of  fact,  the  worship  of  all  the  Brahma  Vidya- 
charyas.  On  the  Paurnami  of  the  month  of  Sravana  the  twice- 
born  perform  what  is  called  Upakarma,  before  resuming  the  study 
oftheVedas.  On  that  day,  they  offer  worship  to  Rishis  who 
were  the  seers  of  the  Vedas  (^^M'^'R:)  or  to  whom  the  Vedas 
were  revealed.  The  study  of  the  Vedas,  is  thereafter  taken  up. 
Similarly  the  Sanyasis  perform  the  worship  of  the  Brahma  Vidya 
Acharyas  on  the  Vyasa  Puja  Day  before  commencing  Brahma 
Vichara,  during  the  Chaturmasya.  The  Naradaparivrajakopanishad, 
which  codifies  the  conduct  of  the  Sanyasis,  lays  down  that  the 
Sanyasis  must  be  moving  from  place  to  place,  that  they  can  stay 
,in  a.  village  for  one  day  only  and  fhatthey  can  stay  in  a  town 


(Nagara)  for  five  days  only.  This  is  so  because,  if  they  continue 
to  stay  in  a  place  for  more  than  five  days,  they  are  likely  to 
entangle  themselves  with  the  dealings  with  the  people  around 


The  exception  however  to  this  rule  is  that  during  the  rainy 
season,  they  must  halt  at  one  place  for  a  period  of  4  months, 
This  period  is  called  Chaturmasya.  If  during  the  rainy  season 
they  move  from  place  to  place,  they  may  cause  injury  to  the  many 
insects  and  worms  that  breed  and  move  about  on  the  ground 
during  that  season.  But,  since  the  Sanyasis  have  taken  the  vow 
of  non-injury  to  all  creatures  ("•fl'M)  they  should  refrain  from 
causing  harm  to  any  being.  Further,  while  raoving  from  place  to 
place  the  Sanyasis  cannot  have  any  time  for  Brahma  Vichara. 
During  these  4  months  they  can  stay  at  one  place  in  the  company 
of  other  Sanyasis,  preferably  their  Gurus  or  elders,  and  engage 
themselves  in  Brahma  Vichara,  clearing  their  doubts  with  their 
help.  During  all  the  other  seasons  they  should  travel  alone 

In  this  connection,  attention  is  drawn  to  Sri  Bhagavata  (first 
Skanda,  fifth  Adhyaya)  where  Sri  Narada  relates  to  Sri  Vyasa  how 
n  his  previous  birth  he  had  been  rendering  services  to  Yogis  who 
were  staying  at  a  certain  place  during  the  rainy  season,  how  they 
had  allowed  him  to  partake  of  the  remnants  of  their  food  which 
cleansed  him  of  all  his  sins  and  how  when  they  were  departing 
from  that  place  after  four  months  ("rain  and  autumn  seasons)  they 
had  initiated  him  into  divine  knowledge.  Hence  before  thus 
engaging  themselves  in  Brahmavichra  the  Sanyasis  perform  Vyasa 
Puja  as  already  indicated. 

In  the  cousrse  of  this  Puja  of  Brahma  Vidyacharyas,  worship 
is  offered  to  six  sets  of  Acharyas,  each  set  consisting  of  five  Achar- 
yas.  These  six  sets  are  respectively  (1)  Krishna  Panchaka  comsistiwg 
of  Sri  Krishna  aaid  his  four  vyuhas  i.e.  Vasudeva,  Sankarshana, 


Pradyumna,  and  Aniruddha,  Sri  Krishna  being  placed  in  the 
centre  and  the  others  to  the  east,  south,  west  and  north  of  Krishna, 
(2)  Sanakadi  Panchaka  consisting  of  Sanaka,  Sanandana,  Sanath- 
sujata,  Sanatana,  and  Sanatkumara,  Sanaka  being  placed  in  the 
centre  and  the  other  four,  as  stated  before,  to  the  east,  south,  west 
and  north  of  Sanaka,  (3)  Yyasa  panchaka  consisting  of  Vyasa, 
Sumanthu,  Jaimini,  Vaisampayana,  and  Paila,  Vyasa,  being  placed 
in  the  centre,  and  the  other  four  in  the  four  quarters  as  mentioned 
already,  (4)  Sankaracharya  Panchaka,  consisting  of  Sri  Sankara- 
charya, Sri  Padmapadacharya,  Sri  Hastamalakacharya,  Sri  Totaka- 
charya  and  Sri  Sureswaracharya,  Sri  Sankaracharya  being  placed 
at  the  centre  and  the  other  four  in  the  four  directions,  (5)  Dravida- 
charya  Panchaka,  consisting  of  Dravidacharya,  Gaudapadaeharya,.' 
Govindabhagavatpadacharya,  Sankshepa  Sarirakacharya,  and 
Vivaranacharya,  Dravidacharya  being  placed  in  the  centre,  and  the 
other  four  in  the  four  directions,  and  (6)  Guru  Panchaka,  consist- 
ing of  Guru,  Parama  Guru,  Parameshti  Guru  and  Parapara  Guru, 
and  other  Brahma  Vidyacharyas,  the  Guru  being  placed  in  the  centre 
and  the  other  four  in  the  four  directions  as  above  mentioned.  Of 
these  six  panchakas,  it  should  be  seen  that  in  the  Yyasa  Panchaka, 
Sankaracharya  Panchaka,  and  Guru  Panchaka,  the  Guru  is 
worshipped  at  the  centre,  whereas  in  the  other  Panchakas  i.e. 
Krishna  Panchaka,  Sanakadi  Panchaka  and  Dravidacharya 
Panchaka,  it  is  the  important  one  among  them  that  is  worshipped 
at  the  centre.  Dravidacharya  is  worshipped  at  the  centre  of  the 
Dravidacharya  Panchaka  because  he  is  regarded  as  the  most 
important  in  that  Pentad,  probably  belonging  to  a  period  anterior 
to  the  others  in  the  Panchaka.  The  order  of  seniority  in  this 
Panchaka  is  Dravidacharya,  Gaudapadacharya,  Govindabhagavat 
Padacharya,  Sankshepa  Sarirakacharya  and  Vivaranacharya.  Of 
these  Dravidacharya  Gaudapadacharya  and  Govindabhagavat 
Padacharya  belonged  to  a  period  earlier  than  that  of  Sri  Sankara- 
charya, and  Sankshepa  Sarirakacharya  and  Vivaranacharya  to  a 
period  posterior  to  Sri  Sankaracharya.  All  these  have  written 
tomes  on  Advaita  Philosophy.  Of  the  Acharyas  who  are  known 
to  us  as  having  been  authors  of  Advaitic  Sastric  works  prior  to  Sri 
Sankaracharya  in  addition  to  the  authors  above  mentioned  namely, 
Dravidacharya,  Gaudapadacharya  and  Govinda  Bhagavatpada- 
charya,  we  have  the  names  of  two  other  authors,  namely  .  Brahm- 
anandi  and  Acharya  Sundarapandya.  The  works  on  advaita 
Philosophy  by  these  Acharyas  and  their  successors  merely  expound 
Advaitic  Ideas  that  are  profusely  found  in  the  Vedas,  The 
Agamas,  the  Itihasas,  the  Puranas  etc. 
'  '.  "  '  '4-  .  '  .  ' 


Sri  Brahma  Nandi  : 

The   earliest  writer  hitherto  known  from  references  in  later 

works  is  Brahma  Nandi.    No  Work  of  his  as  such  has  come  to  us 

now.     But  it  is  believed  that  he  wrote  a   Vartika  on    Chandogya' 

Upanisad  on  which  Dravidacharya  has  written  a  commentary.    In 

his   commentary  on  Mandukya  Karika  (II.  32)  Sri  Sankaracharya 

.says   '  fcw  5  fe^flEF^r^iiTfTiE^f^q'.   This  Sutra  is  said   to  be  a 

Sutra   of  Brahma  Nandi   and   is   quoted  in    many   other  works; 

Sarvajnatma  in  his  Samkshepa  Sariraka  3rd  Pariccheda,  (verses  217 

to  221)  refers  to  two  Advaita  teachers.     One  is  referred  to  Atreya 

or  Atri  Vamsiya  Yakyakara  and  the  other  as  Bhashyakara.  Madhu- 

sudana   Saraswathi   in  his  commentary   on   Samkshepa  Sariraka, 

identifies  the  Vakyakara  as  Brahma  Nandi  and  the  Bhashyakara  as 

Dravidacharya.     He  says,     "  Chandogya     Vakyakarena    Brahma 

Nandina  "    and    "Brahma  Nandi    Virachitha   Vakya    Rupanam 

Bhasya  Kartha  Dravidacharya. 

Brahma  Nandi's  opinions  are  quoted  in  jnanottama's  Ishta 
Siddhi  Vivarana,  where  commenting  on  Vimuktatlima's  'fl-jp^  £M 
'  he 

Nrsimhasrami,  another  commentator  of  Samkshepa  Sariraka, 
says  "S5Rfc?5fTftr  .&?$t*>*vwiw*1ti\&rwft:3*m,".  Ramatiriha,  yet 
another  commentator  of  Samkshepa  Sariraka,  also  says  *'  sfiswfr^- 
^ritq['^?ai  gfi^ft^  S^RH."  J.  Nrsimhasrami  says  "«i8^fi^t9sr^f^snci;" 
and  Ramatirtha  ,says  il  ^^a^^^\^'  Sf^-^:"  InBhamathi, 
Prakrtyadhikarana  when  commenting  on  Sri  Acharya's  Brahma 
Sutra  Bhashya  on  1-4-27,  Vachaspati  Misra  says  ?^T 

f  ^    13®     fTW^I      l«^??    SKW-    ^p*  31 

Efi'^xRq  I   Here,  Amalananda,  author  of  Kalpatharu, 
a  commentary  on  Bhamathi,  says  Cbwi 

Brahma  Nandi  is  said  to  be  a  supporter  of  Vivarta  Vada  (Vide 


Sri  Dravidacharya  : 

Sri  Dravidacharya,  who  has  been  mentioned  in  the  foregoing 
section  is  also  a  forerunner  of  Sri  Sankaracharya.  Anandagiri, 
in  his  tika  on  Sri  Sankaracharya's  Chhandogy  Bhashya  commenting 
on  s^W'^ft^JTRS'-ra  says.  "  ^t  y\w  sitrffr  af^3%3  fRmrituf- 
sreq-Hwrferfrf  "  thereby  indicating  that  previous  to  Acharya's  Bhasya, 
there  was  a  commentary  on  Chhandogya  by  Dravidacharya.  This 
probably  refers  to  his  commentary  on  Brahma  Nandi's  Varthika 
on  Chandogya  Upanishad  mentioned  in  the  previous  section.  The 
complete  work  of  Dravidacharya  is  not  availble  now.  The  story 
of  the  king's  son  being  brought  up  by  the  hunters  which  is  referred 
to  by  Sri  Sankaracharaya  in  his  Brhadaranyaka  Bhashya  is  attributed 
to  Dravidacharya.  Sri  Sankaracharya  has  referred  to  rrany  sayings 
of  Dravidacharya  when  explaining  Madhu  Vidya  in.  his  Chhandogya 
Bhashya.  He  is  referred  to  in  Sri  Acharya's  Brahma  Sutra  Bhashya 
also  though  not  by  name  when  commenting  on  Jyothischarana- 
dhikarana  ••*'l-  crriiJm  •  eroVqt^  i<?f  .^SIST  f 

Vachaspathi  Misra  in  his  Bhamathi  Samanvaya   Adhikarana 
says   ''  iTif^s1.^:  -  ^r-torig;!   wwft  '  ^'iptfiw^ici;  W.^H^:  '   f  fe  " 

As  has  been  already  stated  he  is  referred  to  in  Samkshepa  Sari- 
raka  and  its  commentaries.  Dravidacharya  is  one  of  the  Acharyas 
worshipped  by  the  Sanyasis  of  the  Advaita  School  at  the  time  of 
Vyasa  Puja.  Balakrishnananda,  otherwise  known  as  Abhinava 
Dravidacharya,  the  author  of  Sloka  Varthika  on  Sri  Sankara- 
Charya's  Sutra  Bhashya  says  that  the  three  verses  quoted  at  the  end 
of  the  Samanvayadhikarana  by  Sri  Sankaracharya  are  the  verses 
of  Dravidacharya 

:  J 

;3Q  ".A";        .-:<  TJ.  T.  D.  MOHTHLY  BCJLLETIN 

Sri  Gowdapadacharya  : 

Sri  Gowdapadacharya,  the  Pararaaguru  of  Sri  Sankaracharya 
is  so  far  as  we  know  the  earliest  writer  on  Advaita  whose  works 
are  now  available.  In  his  commentary  on  Sri  Sankaraeharya's 
Bhashya  on  the  Mandukya  Karikas,  Anandagiri  says  that  Gowda- 
padacharya spent  his  time  at  Badari  meditating  on  Sri  Narayana, 
'Balakrishnananda  Saraswathl  says  that  Gowdapada  belonged  to  a 
place  near  Kurukshetra, 

The  statement  that  Gowdapada  remained  in  Samadhi  from 
Dwaparayuga  Corroborates  the  fact  that  he  was  the  disciple  of  Sri 
Suka  as  is  stated  in  the  Guruparampara.  It  is  likely  that  he  left 
his  place  o;f  birth  and  lived  at  some  other  distant  place.  Gowda- 
pada's  important  work  is  his  Karikas  on  the  Mandukya,  Upanisad, 
generally  called  Mandukya  Karikas.  The  work  consists  of  four 
Prakaranas,  Agama  Prakarana,  Vaithathya  Prakarana,  Advaita 
Prakarana,  and  Alatha  San  ti  Prakarana.  Other  works  ascribed  to 
him  are  Bhashyas  on  Uttaragita,  Sankhyakarikas,  Nrsimha  Tapini 
U,panisad  and  Durga  Saptha  Sathi  and  two  independent  works 
namely  Sri  Vidya  Ratna  Sutras  and  Subhagodaya,  on  Sri  Vidya. 
He  is  regarded  as  the  earliest  systematic  writer  on  Advaita, 
Sri  Bartruhari  : 

Bhartruhari  is  also  regarded  as  an  Advaitic  writer  prior  to  Sri 
Sankaracharya,  He  has  written  a  work  called  Vakya  Padiya,  dealing 
with  grammar.  In  this  Vyakarana  work  he  deals  with  Advaita 
more  lucidly  than  any  Advaitic  work  worth  the  nameu.  He  says 
that  Brahman  is  the  only  truth  and  that  the  world  of  phenomina 
is  only  a  Vivarta  mode  of  Brahman.  The  sloka  , 

is  believed  to  have  come  down  from  him. 
Sri  Acharya  Sundara   Pandya  : 

Acharya  Sundara  Pandya  is  the  name  of  an    ancient  writer  on 
Advaita  prior  to  Sri  Sankaraeharya.     None  of  his   Advaita  works 

is  available  to-day.  At  the  end  of  the  Samanvayadhikarana  of  His 
Bhahsya  on  the  Brahma  Sutras  Sri  Sankaracharya  says  ''&fo  ^f:" 
and  quotes  the  following  three  verses  which  are  attributed  to  Sri 
Acharya  Sundara  Pandya, 

Acharya  Sundara  Pandya  says  that  when  one  realises  the  Supreme 
Brahman,  all  scriptural  Pramanas  cease  to  exist.  Padmapada 
referring  to.  these  three  yerses^says  '  am^ird^T^wh  q^Jffi  ^ 
^ifaft:  ^iB^liim  -  Tn^iV^Fc^^  ffff  '  Atmaswarupacharya,  in  his 
Prabodha  Parisodhini,  a  commentary  on  Padmapada's  Panchapa- 
•dika  say's  :^>^^  l-ST^P^r^i  swiowatsiif  -  5H%«ftr:^  -f 

Madhava  Mantri  in  his  commentary  Tatparya  Dipika  on  Suta 
.Samhita  says  *^'^1  I'^rw^iR^1^'  and  quotes  the  last  of  the 
verses  cited  above.  (Vide  page  284  of  Suta  Samhita  Mukthi 
Kanda,  Chapter  4  verse  12.  Madras  Sarada  Mandira  Edition). 
In  his  commentary  on  the  Bhamati  of  Vachaspati  Misra,  Amala- 
nanda  quotes  the  following  verses  of  Acharya  Sundara  Pandya. 

11  " 

Under  the  Vedadyadhikaraaa  ,<III.  3-25).  Kumarila  Bhaita  ie 
hjsTantra  Vartika  (Batabala  Adhikarana)  quotes  the  same  verses 
as  Amalanada  instaQces  in  his  Kalpatam  along  with  two  other 
verses.1  ,  -  .  -•  ••  •  •••  •  '  •  .  •  ':  ;  • 

32  ;•..•••,"•.'.     T.  T.  D.  MONTHLY  BULLETIN 

Bhatta  Someswara,  the  author  of  Nyayasudha,  an  authori- 
tative commentator  on  Tantra  Vartika,  .refers  to  these  verses  as 
*  !S'«tf  >®hBTS^*  (Vriddha  here  is  understood  as  conveying  a 
reference  to  Acharya  Sundarapandya). 

Acharya  Sundarapandya  seems  to  have  been  one,  of  the 
earliest  writers  on  Mimamsa,  (Purva1  and  Uttara)  of  the  Pre- 
Kumarila  period.  Both  Kumarila  Bhatta  and  Sri  Sankaracharya 
seem  to  have  derived  much  valuable  material  and  help  from  his 
work.  The  Adyar  Library  contains  a  work  Niti  Dwisashtika 
attributed  to  Acharya  Sundara  Pandya. 

Sri  Govinda  Bagavath  Pada  : 

Sri  Govinda  Bagavath  Pada  is  the  Guru  of  Sri  Sankaracharya. 
In  his  Purvasrama  he  is  said  to  have  been  known  as  Chandrasarma. 
The  preservation  of  Patanjali's  Mahabhashya  in  its  present  form 
is  attributed  to  him.  The  History  of  Chandrasrama  prior  to  his 
entering  into  the  Sanyasasrama  is  given  in  detail  in  Patanjali  Vijaya 
by  Ramabhadra  Dikshita.  ; 

Govinda  Bhagavatpada  was  approached  by  Sri  Sankaracharya 
in  the  course  of  his  quest  after  a  proper  Guru.  Sri  Govinda 
Bhagavat  Pada  initiated  Sri  Sankaracharya  into  Sanyasa  and 
directed  him  to  write  Bhashyas  on  the  Upanishads,  Brahma  Sutras, 
and  Bhagavadgita.  It  is  said  that  he  is  the  author  of  Yogataravali 
and  Advaitanubhuti  which  is  also  known  as  '  Avadhuta-  .Gita. 
These  books  are  now  generally  attributed  to  Sri  Sankaracharya 
himself.  In  the  first  sloka  of  his  Vivekachudamani  Sri  Sankara- 
charya  offers  obedience  to  Sri  Govinda  Bhagavatpada,  in  the 


words"  Govindam  Paramanandam  Mathgurum  Pranatosmyabarri." 
Govinda  Bhagavatpada  is  also  said  to  have  written  a  commentary 
on  Atma  Bodha  (said  to  have  been  printed  at.  the  Vidya  Kalpataru 
Press,  Madras.) 

Sri  Sankaracharya : 

Sri  Sankaracharya  was  the  foremost  among  the  teachers  of 
Advaita.  Without  any  exaggeration,  nor  even  a  fear  of  contra- 
diction, he  may  be  said  to  be  the  very  founder  of  Advaitic 
philosophy.  Though  Sri  Gaudapada  and  others  before  him  had 
written  about  Advaita  on  a  philosophic  basis,  it  was  Sri  Sankara- 
charya alone  who  dedicated  his  almost  tireless  energies  to  the 
cause,  rearing  thus  a  lofty  edifice  on  the  unassailable  foundations 
of  the  Upanishadic  texts  encompassed  with  defence  works  of 
invulnerable  logic.  In  short,  he  has  succeeded  in  demonstrating 
that  the  Advaitic  doctrine  bears  the  closest  fidelity  to  the  message 
propagated  by  the  Upanishads.  Umamaheswara,,  the  author  ,of  a 
work  called  Tatva  Chandrika,  says  that  there  were  about  99  com- 
mentaries on  the  Brahma  Sutras  at  the  time  of  Sri  Sankaracharya 
and  that  all  of  them  were  so  eclipsed  by  Sri  Sankaracharya's 
Bhashya  that  none  of  the  earlier  commentaries  is  extent  now. 

Besides  his  Bhashyas  on  the  major  Upanishads,  namely,  Isa, 
Kena,  Katha,  Prasna,  Mundaka,  Mandukya,  Taittiriya,  Aitareya, 
Chhandogya,  and  the  Brihadaranyaka,  the  Bliagavatgiia,  and  the 
Brahma  Sutras,  he  has  written  Bhashyas  on  Nrisimha  Tapini  Upa- 
nishad,  the  Syetaswatara  Upanishad,  Hastamalakiyam,  Sanatsuja- 
tiyam,  Vishnu  Sahasranamatn  and  Lalita  Trisati.  Besides,  he  is 
also  the  author  of  about  thirty-five  Prakarana  Granthas  among 
which  the  important  are  (1)  Vivekachudamani,  (2)  Upadesa  Sahasri, 
(3)  Aparokshanubhuti,  (4)  Atmabodha,  (5)  Prabodha  Sudhakaram, 
(6)  Satasloki,  (7)  Sopanapanchakam,  (8)  Advaitanubhuti,  (2)  Dasa- 
sloki,  (10)  Praudanubhuti,  and  (11)  Vakya  Vrithi.  He  has  also 
written  about  61  stotras  among  which  the  important  are  (I)  Siva- 
nanda  Lahari,  (2)  Sivapadadi  Kesantasthava,  (3)  Siva  Kesadi 
Padantasthava,  (4)  Dakshinamurthy  Stotra,  (5)  Soundarya  Laharj, 
(6)  Ananda  Lahari,  (7)  Tripurasundari  Manasa  puja  stotram, 
(8)  Annapurnashtakam,  (9)  Minakshi  Pancharatnam,  (10)  Dwadasa- 
Linga  Stotram,  (11)  Satpadi,  (12)  Mohamudgaram,  (13)  Harimide, 
(14)  Lakshmi  Narasimha  Karavalamba  Stotram  and  (15)  Vishnu 
padadi  Kesantha  Stotram.  A  work  called  Prapanchasara  dealing 

34  .-•'.       -'  T.T.  D,  MONTHLY 'BULLETtEr- 

with  Mantra  Sastra  is  also  attributed  to  him.  He  is  also  said  to 
have  written  a  commentary  on  Sri  Vyasa's  Bhashya  on  Patanjali's 
Yoga  Sutras  (published  by  the  Government  Oriental  Manuscript 
Library,  Madras).  He  is  again  credited  with  the  authoriship  of  an 
astrological  work  called  Sankaracharyam.  The  Government  Ori- 
ental Manuscript  Library,  Madras,  has  recently  published  a  short 
•work  of  Yoga  in  Tamil  called  •'  Sankaraeharyar  Ula".  There  are 
various  commentaries  on  Sri  Sankaraeharya's  Upadesa  Sahasri, 
Manisha  pancliaka,,  Atmabodha  and  Vak.ya  Sudha, 

His  Prakaranas  show  us  the  easy  way  to  comprehend  the 
tenets  of  the  Advaita  as  being  the  highest  Tatiwa  and  point  to 
us  how  we  might  attain  the  state  of  Advaitic  bliss  through  the 
meticulous  observance  of  such  precepts  as  he  expounds  and 
inculcates  therein. 

Besides  Sivarahasya  and  other  Puranic  works  which  say  that  Sri 
Sankaracharya  was  an  avatar  of  Siva,  we  have  evidence  that  even  in  his 
own  tims  he  was  regarded  as  an  Avatar  of  Siva.  Sri  Toiakacharya,  one  of 
his  disciples,  in  his  Totakashtaka  refers  to  Sri  Acharya  as  Pungava  Ketana 
(one  who  has  the  ball  on  his  baanori  and  Biava  Eva  Bhavaa.  '*  You  are 
Bhava  (Siva)."  Sri  Padmapidacharya,  Sri  Acharya's  Disciple,  praises  his. 
Guru  as  Abhinava  Sankara  (a  nsw  Sankara).  He  also  siys  "Sankarais 
Sankara  himself.*'  (Sankarassankarassakshat)  While  Vyasa  is  regarded 
as  Brahrna  without  his  four  faces,  Visnu  with  2  hands  and  Siva  without  an 
eye  on  his  forehead,  (  a^j^rflr  3t?ll  %5f  1^7^  g'iTj  |  -flcpjsc^^r^v-gf^;  ^ 
*.  e  all  the  Trimurthis  in  one  form,  Sri  Actiarya  alone  is  regarded  as  the 
Avatar  of  Siva  alone, 

(To  be  continued) 


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nr.  T.  T>. 

At  reduced  prices  — other  concessions  also. 

™ wU.  <i"JO«> 

Rs.  A. 

1.    Sri  Venkatesvara  Mahatmyam  (Sanskrit)  with  Hindi  Com- 
mentary Vols.  1  &  11  each                                      ...  1  0 
2           do.        Sthuthi  (Ski.  in  Tel.  Songs)                                         ...  04 

3.  Marichi  Samhita — Sanskrit                                                             •--  0  12 

4.  Sri  Venkaleswura  I'ibasamala  (Sanskrit)                                ...  0  8 

5.  Asht&raahishi  Kalyanarau  (in  Telugu)                                       •-•  0  12 

6.  Paramayogi  Vilasamu                    „                                                 •••  1  1.1. 

7.  Usha  Parinayamu                            „                                                •-•  0  14 

8.  Sri  Venkatesvara  Kavya  Kalapa  (Skt.)                                       ...  2  0 

9.  Athri  Samhita                                                                            •••  3  0 

10.  Sri  Venkatesvara  Vachanamulu  (Tel)  ...  0  8 

11.  Chevvaichchuduvar  Bhagavatam  -  Part  I  (Tamil)  ...  4  0 

12.  Sri  Krishnnpadesara  (Sanskrit — 1  elugu)  ...  0  2J 

13.  Tiruvaymozi  (Telugu  Script  with    Commentary)  •-•  '5  0 
14  Nityanusandhanam  Tamil  (  Tengalai)  --•  0  10 

15.  do.  ,,     (Vadagalai)  •••      0     8 

16.  Tiruvaymozi  Vilakkam  (Tsmil)  •-•  1  0 

17.  Srivachanabhushanam  (Telugu)  --•  0  12 

18.  Seraporul  (Tamil)  ...  1  8 
19  Adhyatma  SankirtanaJu  : 

do.          Vols.  VIII,  IX,  X  each 

20.  Sarasangraha  Ganiiarau 

21.  ChandogyopanisKad  (Sanskrit  only)  .    • 

22.  The  Pantheon  at  Tirupati  (Pictorial) 

23.  Chewaichuduvar   Bhas>avatham—  Part  II 

24.  Ashtadasa  Rahasyara  (9  to  18)  Vol.  II 

25.  History  of    Tirupati  (Tiruveagadam  Temples)    by    Sriraan 
T.   K.  T    Viraraghavachariar  Vol.    1  .     • 

26.  do.  do.  Vol.    II 

27  Architectural  Development  in  Tirumala  Temple 

28.  Minor  Works 

29.  Sri  Annamachuryula  Charitrarau 

30.  Thiruvengada  Ula  (Tamil) 

31.  Adhyatma  Sankirtanalu  Vol.  V 

32.  Sankara  Vilasam  (Tamil) 

33.  Alankara  Sangraha 

34.  Janasrayi  (Sanskrit^ 

35.  Tirunpavai  Saptapadulu  (in  Telugu) 

36.  Dbarmasangraba  (in  Sanskrit) 

37.  Nipatavyayopasargavntti  (ia  Sanskrit) 

38.  Sahitya  Vimarsa  (in  Sanskrit) 

39.  Veerasaiva  Literature  (in  Telugu) 

40.  Raghuvamsa    by     D.    T-    Talacharya 

41.  Sahitya  Sara    (Sanskrit) 


Rs.  A. 

42.  Padmini  Parfnayam  (Telugu)  ...  j  9 

43.  History    of    Tirupati    by    Dr.    S.  Krishnaswami   lyengar 

Vols.  I  &  II  each                                                                            •  3  12 

44.  Alwar'a    MangalasasanaiMs    on    Thiruvengadamiidaiyan 

( felugu  script)  ...  2  4 

45.  Tirumaiai  Olugu  '"21 

46.  Ashtadasa  Ruhasyamulu,  (first  8)  V<  1.  1  -3  15 

47.  Supreme  Epic  of  Devotion — (English)  -•   .  2  l  • 

48.  Sri  Krishna  by  P.  N.  Srinivasachari 
4«.    Vedartha  Sangraha  „ 

50.  Srinivasa  Vilasa  Sevadhi 

51.  Brihadafanyakopanishad  (Sanskrit  only) 

52.  Tattwasankhyana  Tika 

53.  ,  Vidhithraya  Parithranam  -••  A  it 
5,4.    Rarnajeya-t-tiruppugal  Vol  I  &  II   each  ...  3  0 

55.  Prapanna  Parijatam  (Sanskrit)  *.*.'  0  15 

56.  Balabhagavatam  (Telugu)  ,,„  3  ^ 

57.  Srinivasa  Vilasam  'Telugu} 

58.  Koil  Olugu:    (in  English)  By  T.  S.  Parthasarathy  ""-'  Q  12 

59.  Sri  Venkateswara  Mahatrayam  (Telugu  prose)  Q  g 

60.  Thiruvengada    Sthalapuranam  (Tamil  prose  and  po,etry)  ,','.  ]  g 

61.  do.             (Tamil  Prose  only)  ...  0  8 

62.  do.              (Kannada)                               '  ••*  0  8 
63-              do.              (Hindi)  ...  Q  3 

64.  ,Sri  Venkateswara  Sathakam  (Telugu)  „.  o  8 

65.  do.             Suprabhatham  (Sanskrit)  ...  Q  2 
661                  d°.              (Telugu  script  or  Kannada)  ...  Q  2 
&?•                  do.              (Tamil  script)  .^  0  j 

68.  •  Sri  Venkatesvara  Suprabhatam  with  word  for  word  mean- 

ing and  short  commentary  in  Tamil  and  Telugu  each  ...  0  6 

69.  Al war's    Arulichchfiyal^al   'on     Thiruveogadamudaiyan 

(TamiJ  script)                                                    '  Q  4 

70.  Sri  Venkatesvara  Laghn  Kritulu   (Tel).  \\\  i  g 

71.  Sri  Venkatesvara  Sahasranamam  with  Ashtotharam  (Skt)  ..*  o  TO 
'2.             do.             (Sanskrit  and  Tamil)  '"  j  o 
73«              do.              (in  Telugu  script)  ""  Q  ,g 
74-             do.      Stutiratnamah  (Tel.)  Vol.  I.  '""  j  2 
'75-             do-                                 (Telugu)  Vol.  II.  \"  20 
76    Al  war's  Man^alasasana  Pasuraros  with  Commentary  (in  Tamil)  3  0 
77.    Sriogara  Sankirtanalu :  Vol.  Ill  ...  %  Q 
7B.         do    Ed.  by  late  V.  Prabhakara  Sastri  ...  2  0 
79    Adhyatma  Sankirtanalu :  Vol.  VI  '"  *  n 

,',«P.  do.  Vol.  XI  .,.  so 

81.  Songs  of  Tallapaka  Poets  with  musical  notation  by  Sri 

;*'.,  R.  Ananthakrishna  Sarma  Vol.  I 

f2.  do.  „  II  ...  3  o 

83.  Kasyapa  Samhita  ^.  3  0 


Rs.  A. 

84  Bbrigu  SamhHa  —     90 

85-  Isavasyopanishad  —      20 

80-  Kenopanishad  "                                 •          .       •                   "-10 

87-  Kathopanishad  «•     3   12 

88-  Prasnooanishad  •••      2   12 

89.  Minor  Up.*nishad  basbya    (Sanskrit  only)  ...     6     0 

90.  A    Glossary  of  Indian    Philosophical   terms    (Sanskrit  & 
English)  ---14 

91.  Psychology   (Telugu)  (Out  of  stock)  -•-     2     0 

92.  Theory  of  Knowledge  in  the  Philosophy  of  Sri  Hamanuja---      S     0 

93.  Idea  of  God      by  Dr.  K.  C.  Varadachari  (English)  •-•      3     0 

94.  Suvarnasaptati  Sastra  —(Sanskrit)  •••     3     0 

95.  Dharma  Sastras  and   Daarma  Sutras  by  Sri  K.  S.  Rama- 
swami  Sastri 

96.  A  Handbook  of  Hindu  Religion  (English) 

97.  Nityanusandhanam  Telugu  Script  (  Fengalai) 

98.  do.  „  (Vadagalai) 

99.  Tiruppavai  (Tamil  or  Telugu) 

100.  Chittira  Tiruppavai  (Tamil) 

do.  (Binding)  ••• 

101.  Cbitramula  Thiruppavai  (in  Telugu) 

do.  (Binding) 

102.  Stotraratnamulu — (in  Telugu  script) 

103.  Srirangam  Vaikuntha  Ekadasi 

104.  Tiruvaimozhi  Ahapporul  pasurams  Part  I  T.  (with  Edn.  com,) 

105.  Tirukkural  (Kamattupal)  Tamil  (Out  of  stock) 

106.  do.          (Pdrutpal)  „  do. 

107.  Rupakaparisiiddhi  (Sanskrit) 

108.  Bharatakosa-  (Sanskrit) 

109.  Andhra  Kuvatayanandamu    (in  Telugu). 

110.  Da>arupakam  (in  Tamil) 

111.  Stbhadra  Kalyanamu  ,, 

112.  Balacharitam  (a  Tamil  Sanskrit  Drama) 

113.  Ashtingayogasaramu  (T^lug.u) 

114.  Manimekhala  (Te  ugu)  by  Pandit  Sriramuiu  Reddi 

115.  Chakshushiyara  (Sanskrit) 

316.  Ethiraja  Vijavam  (a  drama)  (Sanskrit) 

117.  Mahabharatam  :   by  K.  S.  Ramaswami  Sastri  (English)     ... 

118  Tirupati    Devasthanam  Epigraphrcal  Report 

119.  Tirumalai  Tirupati  Devastha~am  Inscriptions  Vuls.  I,  II, 

111,  IV  and  V  each 

120.  do.     Vol.  VI  Parts  I  and  II  each 

121.  A  Study  of  Hindu  Iconography:   By  T.  N.  Sriaivasan  (Eng-.) 

122.  Rasavivekam  (^anskr(t)  .,„• 

123.  Exerpts  from  Potana's  Bhagavatham  by  A.V.S.  Sarma,(Eng,) 

124.  Yappoli  (A  Tamil  prosody) 

125     Siddhantha  Thraya  Sangraha  (Tamil) 

iv  '  T.  T.  D.  MONTHLY  BULLETIN 

Tirupati  Yatra   Guide  Books  Rs.  P. 

1.  Illustrated  English  Guide  Book  Tirupati.  ...     I     Q 

2.  Ail-About   Tirupati    (A.    pictorial  guide  book)  •••      38 

3.  Tirupati-Yatra  (in  Telugu)  ---08 

4.  Tirupati    (Guide    books  in.  Eng.,    Tamil,    Kanarese  and 

Hindi  languages,)  each,  ...     0     4 
Sri  Venka£esva*'S    Pic'wres 

1.  Sri  Venkatesvara  20"X|4"  ...     1     Q 

2.  Sri  Venkatesvara  &  Padmavati  14"X^O"  ...     10 

3.  Sri  Venkatesvara  or         Do.       14"ViO"  ...     010 

4.  Do.  12"X7^"  ...  "0     8 

5.  Do.  Do.  7"X5"  ...      0    11 

6.  Sri  Venkatachala  Mahathmyam  ia  pictures  •-•     5     8 

Books  in  Print 

1.  Rhavaprakasika  by  Sri    Rangaramanujamuni  (Sanskrit) 

2.  Kadambarikathasara  ,, 

3.  Kenopnnishad  ( Reprint)  „ 

4.  Andiya  Katha  by  Pandit  Sriramulu  Reddi  (Telugn) 

5.  Thiruvengadamudaiyati  Pasurams  with  com.     „ 

6.  Vrikshayurvedam  '.»»,.• 

7.  Ramanataka  Vimarsanamu  ,, 

8.  Suprabritham  iu  (Telugu  with,  com.)  Reprint 

9  Annamacharya  Charitamu  (Reprint)  „ 

10.  Thiruvaimozhi  Ahapporul  Pasuraras  Part  II      (Tamil) 

11.  108  —  (rolleclion  from  Bulletin)      „ 

12.  Thirukkural — -Kamatbup^l  &  Porutpal  (Reprint6)  „ 

13.  Idea  of  God  by  Dr.  K,  C.  Varadachari  (Reprint)  English 

14.  Dayasathakara  with  comtLentary  (Telugu  and  Kannada) 

15.  Siddhantha  Thraya  Sangraha  (  Telugu) 


The  T,  T.  D.  Ephigraphical  reports  and  T  T.  D-  Inscriptions  Vols- 
I  to  V  and  VI  (1)  and  (2)  total  eight  honks  will  he  sold  at  a  conces 
sional  price  of  Rs.  10/  per  set  for  tha  public. 

The  Annamacharya  Sankirtanas  and  Tallapakam  works,  whenever 
they  are  purchased  in  the  set  of  six  vols.  25%  discount  will  be  ahowtd. 

For  the  Educational  Institution  <  and  Public  Libraries  also  for  the 
registered  bonafide  book  sellers,  25%  sales  commission  will  be  allowed 
on  the  above  rates,  in  the  case  of  the  purchase  made  to  the  value  of 
Rs.  100/- of  more  or  100  items  of  each  time  These  concessions  will 
apply  only  for  items  1  to  121  enumerated  alone  and  not  to  pictures, 
guide  books  etc.  For  the  pictures  and  guide  books  only  12J^%  discount 
only  will  be  allowed  on  purchase  of  100  copies  and  more  in  each  case. 

Copies  can  be  had  of;—  1 . THE  EXECUTIVE  OFFICER,  T.  T.  Devastbanams, 
Tirupati-(S.  India)  ;  2.  T.  T.  D.  Book  Stall  in  New  Choultry, 
Tirupati;  do.  3.  do.  in.  Tirumala. 

4.  At  Higginbothams  Stalls ;  &  5.  T.  T.  D.  Information  Centres. 

Members  of  the  Board  of  Trustees,  who  attended  the  meeting 

held  at  the  T.  T.  Devasthanams  Information  Centre  at 

Himayathnagar  Road,   Hyderabad  on  23-3-1957, 

L.  to  R.  Sri  R.  Venkatararrtatt|  B.E.,  (Engineer) ;  Sri  P.  Suryanarayana  ; 
Sri  Bojja  Appalaswamy,  M.L.A.,  ;  Sri  G.  Venkata  Reddy,  B,A.,  B.L.,  ;  Sri 
A.  Venkataramiah,  M.L  A., ;  Sri  A.C.  Subba  Reddi,  M.L.A.,  (Chairman) ; 
Sri  C.  Anna  Rao,  (Executive'  Officer  ; )  Sri  B.  G.  M.  A.  Narasinga  Rao, 
M.L. A.,;  Sri  R.  Ananta  Rao,  ;  Sri  Krishnaram  Bhupal,  ;  Sri  R.  Natha- 
muni  Reddi  M.L. A.,;  &  bri  Y.  Subba  Rao,  B  A.,  B.L.,  Retired  Dist.  Judge  ; 

List  of  Grihasthas  who  performed  special  Arjitham  sevas 
during  March,   1957  in  Sri  Venkateswara  Temple,  Tirumala. 



Name  and  Address. 


1  Sri  Badri  Prapannachari,  Reva.  I  Cl.  Brari.  1,500 

6  ,,  Mutriaiah,  Mysore.  Kalyanotsavam  500 

7  ,,  P.  Ramakrisrina  Rao,  Madras.                            do.  500 
9     ,,  S.  Venkatrama  Iyer,  Madras.                             do.  500 
,,     ,,  R.  Lakshminarayana  Raja,  Mysore.                  do.  500 
,,     ,,  V.  Thya^araja  Iyer,  Madras.                              do.  500 

(Continued  at  page  24  English) 



1 1 4°_57  f  Tirupati  Sri  Govindaraja  Swami  Buggotsavam. 

14— 4__57  Chittra  Pouvnami. 

25 — 4 — 57  Bhashyakarlavari   Utsavam  begins. 

4     5 — 57  ,,  Sathumura. 

13-  5—57  Chandragrahanam. 

14 — 5 — 57  Tirupati  Gargajathara. 

3—6—57  Tirupati  Sri  Goviniiarajaswami  Brahmotsavam 


7 — 6 — 57  ,,  Garudotsavam. 

10—6—57  „  Rathotsavam. 


,  The  Annual  Vasantha  Utsavam  for  Sri  Balaji  Venkatesvara- 
swami  Varu  at  Tirumala  will  take  place  from  13th  to  15th  April 
1957.  There  will  be  Silver  Car  procession  for  Sri  Varu  on  the  2nd 
day  of  the  festival  (14 — 4 — 1957).  Devotees  are  requested  to 
worship  the  Lord  on  the  occasion  and  invoke  His  blessings. 


at  19  Royapettah  High  Road,  MADRAS—  14 

at  Sri    Srinivasa    Balaji   Bhavan,    Himayatnagar  Road, 


at  14  Jaya  Road,  Banibalapitiya,  COLOMBO  —  4.  (CEYLON 

at  Sri  Venkataramana  Temple,  MANGALORE  —  (S.  CANAR  A) 

'at  Venkatesh  Mandir,  No.  80-84,  Fanaswadi  BOMBAY  —  2 

at  Sri  Venkateswara  Temple,  Brahmin  Street,  VIJAYAWADA-i 

at  Silver  Jubili  Park  Road,  BANGALORE-2. 

Serve  the  pilgrims  and  the  public  —  ^guirle  the 
devotees  in  regard  to  the  performance  of  vows  to 
Sri  Venkateswara.  Arrange  transport  and  accom- 
modation facilities  at  Tirupati  and  Tirumala.  Sell 
Devasthanam  Publications,  religious  and  guide- 
books and  Sri  Venkateswara  pictures  at  cost  price. 

AT  MADURA,   DELHI,  CALCUTTA  and  other  places. 

Printed  at  T.  T.  o.  Press,  Tirupati  and  published  by  Sri  C.  Anna  Rao.  B.A. 
Executive  Officer,  Tirutnala-Tirupati  Devasthanams,  Tirupat.i— 9-4-57- 


MAY  1957 



BRAHMOTSAVA   Dwajarohanam  on  3  —  6 — 57  Garuda  :  7 — 6—57 

and  Rathotsava  :    10—6 — 57. 


GENERAL  : — Height  2820  Feel  above  sea  level. 
Temperature  : — Maximum  94°  Minimum  6OC 
Rainfall  40"   -  Population  :  4000. 


Rs.  A.  P. 

Sri  Venkateswaraswami  Temple,  Tirumala         -     1,89,364  7  3 

Sri  Padmavathiamma  Temple,  Tiruchanur          •-•         1,780  15  2 

Sri  Govindarajaswami  Temple,  Tirupati             •••         3,131  0  1 

Sri  Xothandaraniaswami  Temple.  Tirupaiti          ••-            319  12  0 

Sri  Kapileswaraswami  Temple,  Tirupati             •••            267  13  6 

Total         1,94,864  0  0 


APRIL,    1957 

Number  of  pilgrims,    accom-  [  at  Tirupati  •••  ^8,376 

modated   in  the    choultries  ] 
in  the  month :  (  at  Tirumala  •--  26,562 

Number  of  pilgrims,  who  availed  f  Adults  •••  61,266 

to  Tirumala  in  the  month  :          (  Children  -  9,142 

3.  3,  ^»  Bulletn 

Vol.  VIII  MAY  1957  No.     5 


Padma  Sri  Dr.  Modi's  ' 

Eye  Relief  Camp  at  Tirapati 

conducted  by  Tlrumala-Tinipati  Devasthanaras. 

Padma  Sri  Dr.  M.  C.  Modi's  Free  Eye  Relief  Camp  was 
inaugurated  in  the  New  Choultry  at  Tirupati  by  Sri  M.  Anantha- 
sayanam  lyengar,  Speaker  of  the  Lok  Sabha  on  the  evening  of 
the  9th  April  1957  amidst  thousands  of  people,  who  have 
gathered  for  eye  examination. 

Inaugurating  the  camp  bri  Ananthasayanam  lyengar  stated 
that  the  public  owed  a  debt  of  gratitude  to  the  savants  of 
the  day,  who  dedicated  themselves  to  the  service  of  the 
humanity.  Services  and  sacrifices  of  Padma  Sri  Modi  was  great. 
This  selfless  service  to  humanity  was  duly  recognised  by  the 
Government  of  India  also.  His  ardent  love  to  serve  the 
humanity  more  and  more,  does  not  know  difference  between  the 
poor  and  the  rich.  It  is  very  commendable  that  the  Devastha- 
nam  has  undertaken  to  run  the  eye  camp  at  Tirupati  and  it  is 
one  of  very  many  good  things  that  are  done  by  them.  The 
Speaker  finally  requested  the  State  Government  to  engage  vans 
and  conveyances  to  ply  into  the  interior  parts  of  the  District 
to  get  the  people  to  the  places  of  camps  for  treatment  and 
operation,  as  is  done  in  the  state  of  Mysore. 

Padma  Sri  Dr.  Modi  speaking  on  the  occasion  stated  that 
his  eye  relief  camp  at  Tirupati,  the  sacred  &  spiritual  place,  was 
for  a  second  time,  though  he  had  eleven  camps  in  the  Andhra 
State  till  then.  In  Andhra  blindness  was  in  enormous  scale 
requiring  attention.  His  camp  follower  and  those  who  are  con- 
cerned in  the  '  Sarvodaya  Nethra  yagna  '  should  understand  five 
principles  in  his  camps.  The  principles  are :  that  the  place  where 
the  patients  are  assembled  for  treatment,  is  a  temple  ;  Patients 
are  gods  ;  doctors,  nurses  and  volunteers  are  devotees  ;  the  service 
rendered  to  the  patients  is  the  puja  done  to  the  deities  ;  other 

Sri  M,  Ananthasayanam  Tyangar,  Speaker,  Lok  sabha 
inaugurating  the  eye  camp. 

Padma  Sri  Dr.  Modi  addressing  the  gathering. 


A  section  of  the  crowd  waiting  at  the  New  Choultry  for  examination 

accessories,  medicines  etc.,  are  the  puja  samans  like  the  flowers 
etc.  He  was  one  of  the  volunteers  and  his  prayer  to  God  is 
only  to  give  him  strength  and  willingness  to  serve  to  the  relief  of 
the  blind  and  also  the  co-operation  of  the  people  for  conduct  of 
his  anual  festival  at  this  spiritual  place  of  Sri  Venkataramana. 
He  thanked  the  Devasthanam  for  giving  him  this  opportunity 
to  serve  for  a  second  time. 


The  camp  was  conducted  till  24th  April  1957  i.e.,  fora 
fortnight.  During  this  period  he  operated  720  persons  and 
issued  free  medicines  to  2421  persons  and  gave  free  consultations 
to  10937  persons.  All  the  patients  received  free  diet  at  the 

The  queue  formed  for  examination  by  Dr.  Modi. 

Patients  waiting  in  the  New  Choultry  for  their  turns  in  the  queue. 

Dr.  Modi  Operating  a  patient. 

Dr.  M.  C.  Modi,  Eye  Surgeon  was  entertained  at  a 
'Dinner 'by  the  T.  T.  D.  Eye  Relief  Committee  on  the  night 
of  24th  April  1957  in  the  T.  T.  Devasthanams  Choultry  on  the 
successful  completion  of  his  camp  at  Tirupati.  There  was  a 
public  meeting  after  the  dinner,  when  Sri  M.  Ananthasayanam 
Ayyangar,  Speaker  of  the  Lok  Sabha  presided.  Mr.  Nathamuni 
Reddy,  M.  L.  A.  and  member  of  the  Board  of  Trustees  of  th.e 
T.  T.  Devasthanams  thanked  the  Doctor  for  the  services  rendered 
and  requested  him  to  run  one  camp  a  Tirupati  every  year 
during  December  month.  Sri  C.  Anna  Rao,  Executive  Officer, 
T.  T.  D.  Sri  C.  Ramaswamy  Reddy,  Peishkar,  Dr.  N.  V.  Rama- 
krishnan,  K.  Dharma  Rao,  G.  Sivayya,  T.  Srinivasan  and  several 
volunteers  who  worked  in  this  camp  addressed  the  gathering  on 
the  simplicity,  quickness  and  accuracy  of  the  doctor  while 
conducting  the  operations  and  prayed  to  the  Lord  Venkateswara 
to  give  him  long  life,  to  serve  the  humanity.  It  was  urged  that 
the  Government  of  India  should  avail  of  his  services  to  train 
more  medical  men  to  drive  away  the  blindness  in  the  country. 

Volunteers  carriedi|the^patientsTfrom'the  operation  theatre 
to  the  wards  in  temporary  stretchers. 

r.  Modi  operating  a  patient.  Patient  in  the  choultry  wards  after  operation 

Sri  M.   Anantasayanam  Ayyangar  spoke  appreciating  his 
services  and  suggested  a  camp  to  be  opened, at  New  Delhi  and         ^ 
advised  that  all  those  who  wanted  to  have  training  could  come 
to  his  camps  and  learn.  Dr.  Modi  also  replied  suitably,  and  lastly 
he  distributed  certificates  to  the  volunteers  worked  in  this  camp. 

By    "Padma  Shri"  Dr.  M    C,  Modi.  Eye-Surgeon, 

in  the  Free  Eye  Operation  Cam.'  Tirupati, 

from  9th  to  24th  of  April,  1957. 

Varieties  of  operations  Males    Females  Total 

1.  Cataract  extraction  (Intracapsular).     277          239  516 

2.  Squint  correction                            ...         62  8 

3.  Optical  iridectomy                          ...       41             10  5.1 

4.  Glaucoma                                           ...         4             —  4 

5.  Pterygium  Transplantation            ...       64            26  90 

6.  Extirpation  of  lacrimal  sac.           ...         5               8  13 

7.  Cyst  removal                                    ...         2            —  ;2 

8.  Encleation                                       ...         1              1  2 

9.  Probing                                             ...       —              4  4 

10.  Needling                                          ...      24              6  30 

11.  Trichiasis                                            ...       —               1  1 

Total    424          297          721 

Total  Consultations :—  10,937 

Medicines  issued  (free)  :—        2,421 


Operated  patients  belonging  to  different  districts. 

Districts  Number  Districts 

1.  Chittoor                    553  6.  Kurnool 

2.  Cuddapah                   97  7.  Chitraldurg 

3.  Nellore                       21  8.  Salem 

4.  Anantapur                 17  9.  North  Arcot 

5.  Chingleput                 14  10.  Madras 

Total    721 
All  the  patients  received  free  diet  at  the  eye  camp. 

The  Government  of 
Andhra  Pradesh  aappointed 
in  G.O.  Ms.  No.  424  S.  W.  & 
L.  dated  24-4-57  Sri  Paidi 
Lakshmayya,  B.  A,.  B.  L.,  as 
Commissioner,  Hindu  Religi- 
ous and  Charitable  Endow- 
ments for  a  contract  period 
of  three  years  with  effect 
from  the  forenoon  of  28th 
April  1957  in  the  place  of  Sri 
R.  Venkata  Reddi,  B.A.,  B.L., 
on  expiry  of  the  term  of  his 

Sri  Paidi  Lakshmayya 
garu  assumed  charge  of  the 
office  on  1st  May  57. 

Religious  lectures  held   dnriugthe   month  of   April  1957 
T.  T.  Devasthanams   Information  Service  Office, 

at  Sri  Srinivasa  Balaji  Bhavan, 
Himayatnagar  Road,  Hyderabad-Deccan. 




Discourses  given  by 

Smt.  Krishnapriyaji  of 

Sri  R.  Swaminathan  and 

Sri  V.  Sambasiva  Sarma 

Music  CONCERT. 

VADA.  (a  Hindi  Telugu 

charyulu  (Krishnavathara  Ghattamu). 

at  19,  Royapettah,  Madras-14. 

Vidwan  Sri  P.R.  Nagaraja     DROUPATHY  PARINAYAM 


by  Bagavathars  of  Ranga     PRAYER  MEETING. 
Dasa  Goshtigal 

Swami  Venkateswarananda  ALWAR  AMUDU. 

K.  Lakshmikantha  Sarma     AJAMILA  UPAKHYANAM. 

V.  T.  Rangaswamy  lyengar    VENKATACHALA 


27-4-57     Sri  Vedala   Tiruvengala 




The  meeting  of  the  Board  of  Trustees  of  the  Tlrumala-Tirupati 

Devasthanams,  was  held  at  Tirumala  Hills  on  Monday  the 
29th  April  1957  Sri  A.  C.  Subba  Reddy,  M.L.A.,  Chairman, 
presiding.  Seven  members  of  the  Board  of  Trustees  attended 
the  meeting.  Sri  C.  Anna  Rao,  Executive  Officer,  T.  T.  Deva- 
sthanams was  present. 

The  Board  sanctioned  the  running  of  the  yearly  Summer 
School  at  Tiromala  from  6-5-1957  by  selecting  students  of  50 
candidates  from  the  teaching  profession  who  would  be  paid 
Rs.  50  as  stipend.  Lectures  on  Hindu  Religion  and  temples 
and  temple  architecture  will  be  delivered  by  learned  scholars 
during  the  Summer  school.  The  students  are  to  sit  for  a  written 
examination  at  the  end  of  the  course  on  the  subjects  dealt 
with  after  which  certificate  will  be  awarded  to  the  students 
for  attending  training  centre. 

The  Board  recorded  G.  O.  Ms.  No.  499/Health  dated 
21-3-1957  approving  the  proposals  of  the  Board  to  extend  and 
sanctiion  the  medical  conncessions  to  the  employees  of  the 
T.  T.  Devasthanams  and  their  families  as  in  the  case  of  the 
Non-Gazetted  officers  and  employees  of  Local  Bodies. 

The  Board  resolved  to  lease  an  extent  of  600  sq.  feet  of 
vacant  land  lying  in  between  the  Sri  Anjaneyaswatni  temple 
opposite  to  Sri  Rama's  Shrine  and  the  Pushpathota  Choultry  to 
the  Tirupati  Municipality  for  a  period  of  3  years  for  construc- 
ting a  Cart  Stand. 

The  Board  accepted  the  offer  of  Messrs.  Sri  P.  Suryanara- 
yana  and  Sons  to  subsidize  the  publication  Sri  Venkateswara 
Suprabatham  in  telugu  for  5000  copies  and  agreed  to  sell  the 
publication  at  a'"'nominal  cost  of  0-1-0  per  copy  to  the  public 
and  devotees,  the  deficit  or  balance  of  the  cost  of  production 
being  borue  by  the  firm  and  T.  T.  D.  in  equal  halves. 

The  Board  nominated  Sri  Nathella  Sampath  Chetty, 
as  a  member  on  the  Local  Advisory  Committee,  T.  T.  D. 
Information  Centre,  Madras  in  the  place  of  Sri  S.'B.  P. 
Pattabhi  Rama  Rao,  who  has  joined  the  Cabinet  at  Hyderabad. 

The  Board  recorded  a  communication  addressed  by  the 
Secretary  Government  and  Labour  to  the  Revenue  Secretary 
to  the  Government  of  Madras  requesting  Government  of 
Andhra  Pradesh  addressed  the  Government  of  Madras  for 


assignment  of  a  land  in  Madras  City  free  of  cost  measuring  3000 
sq.  yards  for  construction  of  a  building  by  T.  T.  Devasthanams 
at  a  cost  of  one  Lakh  of  rupees  for  locating  the  Information 
Centre  which  is  now  in  a  rental  building.  The  centre  is 
housed  in  a  rented  building  at  present  and  the  centre  is  to  serve 
the  devotees  of  Sri  Venkateswara  in  that  area. 

The  Board  recorded  the  Communication  No.  W-  11  1-64 
(3)/55  dated  25-3-1957  received  from  Under-Secretary  to 
Government  of  India,  Ministry  of  Transport  Road  Wings,  Delhi 
sanctioning  an  estimate  for  Rs.  1,10,990  for  constructing  a 
motorable  road  from  Tirumala  to  Papanasanam  Water  Falls 
(construction  of  bridges  and  Causeways)  and  also  an  half  grant 
of  Rs.  55,495  from  Central  Road  Fund  the  other  half  to  be  met 
from  Devasthanam. 

The  Board  sanctioned  the  estimates  for  the  following  works:- 

1.  Construction  of  ten  class  rooms  for  Middle 

School  in   Tirumala.  ...  Rs.  94,600 

2.  Repairs  to  pathways   and  Mantapams   and 

etc.,  Alipiri  Tirumala  route.  ....  9,200 

3.  Conversion  of  existing  G.  C.  I.  sheet  sheds 

into  Mantapams  on  Alipiri  Tirumala  route.  5,200 

The  Board  resolved  to  sell  the  house  belonging  to  the  T.  T. 
Devasthanams  at  Chittoor  to  the  Chittoor  Co-operative 
Marketting  Society. 

The  Board  accepted  with  thanks  the  following  further 
donations  under  own  your  Building  (Choultry)  scheme  of  Tirumala 
Tirupati  Devasthanams  for  construction  of  rest  houses  at 

No.  Nan*  of  Donors.  I-WMl..    Donation 


1.  Sri  Kamichetti  Appanna  Chetty,  Canteen  Tenements 

Banker,  Proddutur.  17,  18,  19  &  20. 

2.  Sri  P.  Venkatarama  Raju, 'Shangrila'    Cottage    Mangala-        6,000 

14,   Second  Conscent  Park  Road,    vari  Bhavi. 
Gandhi  nagar,  Madras-20. 

3.  Sri  Gannavarapu     Veeraiah     Chetty,     '  C '  Type  in  9,000 

Merchant,  Dhone,  Kurnool.  Sankumitta. 

4.  SriT.  V.  Suresh,  Iron  and  Hardware    'D' Type  in  4,750 

Merchant  &  Contractor,  57,  Mahatma          "Sankumitta. 
Gandhi  Road,  Secunderabad. 

5.  Sri  C.  R.  Rao  &  C.  Krishnaiah,  Gudur.    Cottage  near  6,000 

Mangala  Bhavi. 

6.  Sri  A.  Jagannadham,  Iron    Merchant,    Pathapushkarani  4,000 

Warrangal-  Tenen  ents  22  &  23. 

7.  Sri  M.S.  Ramaswami,  Brass  Merchant,    Canteen  Tenements        2,000 

Beli  Srinivasachari  St.,  Bangalore.    No.  5. 


Visit  of  Commissioner  of  Endowments  to  Tiramala. 

Sri  Paidi  Lakshmayya  garu,  before  assuming  charge  of  the 
office  of  the  Commissioner,  H.  R.  &  C.  E.,  visited  Tirumala  to 
worship  Sri  Venkateswara  and  informally  attended  the  meeting 
of  the  Board  of  Trustees  of  Tirumala-Tirupati  Devasthanams. 
At  the  close  of  the  meeting,  he  addressed  the  members  of  the 
Board  and  stated  that  he  felt  very  happy  that  every  subject  on 
the  agenda  received  its  due  attention  and  scrutiny  at  the 
hands  of  the  members.  The  homogenous  way  in  which  every' 
subject  and  detail  was  handled  by  the  members  and  particularly 
the  Chairman  deserved  appreciation.  The  meeting  of  the  Board 
and  the  discussions  that  had  taken  place  reminded  him  of  the 
days  when  he  had  to  deal  with  similar  problems  as  the  President 
of  the  District  Board  of  Ananthapur  District  from  1942  to  1947 
and  he  had  learnt  many  things,  now,  which  could  help  him  in 
the  discharge  of  the  duties  of  his  new  office.  The  Board  which 
is  working  in  a  teem  spirit  under  the  able  and  sagacious 
Chairmanship  of  Sri  A.  C.  Subba  Reddi  (who  has  been 
connected  with  similar  institutions  from  a  very  long  time)  will 
be  able  to  render  many  a  good  service  for  the  temple,  the 
pilgrim  and  the  public,  he  concluded, 

Sri  A.  C.  Subba  Reddi,  Chairman,  replying  on  behalf  of 
the  Board  of  Trustees  thanked  and  welcomed  the  appointment 
of  Sri  Paidi  Lakshmayya  as  Commissioner  of  Endowments  of 
the  state.  He  impressed  on  the  Commissioner  that  without 
his  help  and  co-operation,  the  Board,  would  not  he  able  to 
achieve  much.  He  therefore  appealed  to  him  to  look  into 
all  matters  and  to  give  speedy  disposals  of  the  requests,  which 
may  be  made  to  him  in  the  course  of  the  administration.  He 
hoped  that  the  department  of  the  Religious  and  Charitable 
Endowments  could  benefit  to  a  large  extent  with  the  services 
of  Sri  Lakshmiah  garu. 

*  #    '          #  *  *  * 

The  Vasantha  Utsayam  Festival  of  Sri  Venkateswaraswami 
Varu  was  conducted  at  Tirumala  for  3  days  from  13-4-57  in 
the  beautifully  decorated  pandal  in  the  Vasantha  Mandapam  in 
the  West  Mada  Street,  On  the  second  day  of  the  festival  Sri 
Malayappaswamivaru  was  taken  in  processibn  in  the  Silver  Car 
along  the  four  Mada  Streets.  Thousands  of  pilgrims  worshipped 
Sri  Varu  during  these  days  and  received  His  blessings. 


(Continued  from  Page  18) 

commendable  vow.  May  prosperity  wait  on  you.  I  bestow 
on  you  O  blessed  one,  that  effulgent  lasting  abode  which  has 
not  been  attained  to  by  others  and  to  which  the.  entire  stellar 
sphere — consisting  of  planets,  lunar  mansions  and  stars  stands 
fastened.  It  survives  even  those  who  live  for  a  whole  day  of 
Brahma  and  the  stars  presided  over  by  Dharma,  Agni,  Kasyapa 
and  the  seven  Rishis,  the  Venus  and  other  stars  too  revolve 
round  it,  ever  keeping  it  to  their  right.  When  your  father 
retires  to  the  forest  after  handing  over  the  earth,  you  will  rule 
over  the  globe  for  a  period  of  thirty-six  thousand  years,  firmly 
established  in  righteousness  and  with  your  senses  unimpaired. 
Again,  when  your  half-brother,  Uttarna  loses  his  life  in  <a 
hunting  expedition,  his  mother  will  enter  a  forest  fire  while 
searching  for  him  in  the  forest,  he  being  the  only  subject  of  her 

"  Therefore,  worshipping  Me  through  a  number  of  sacri- 
fices, and  having  enj  oyed  true  blessings  in  this  life,  you  will 
ultimately  fix  your  thoughts  on  Me.  Thereby  you  will  ascend 
to  iny  above  which  is  above  all  other  spheres  and  is  situated 
even  higher  than  the  seven  Rishis  (the  Ursa  Major)  attaining  to 
which  one  does  not  return.  Beyond  the  region  .  where  sunlight 
moonlight  or  starslight  shines,  where  fire  does  not  burn,  the 
Lord  said  Dhruva  would  exist." 

Thus  glorified  and  having  promised  to  him  His  own  realm, 
the  Lord,  who  bears  the  emblem  of  Garuda  on  His  banner,  rose 
to  His  own  abode,  while  the  child  stood  gazing. 

The  points  to  be  noted  here  are  that  Dhuruva  the  true 
devotee  of  god  had  the  wisdom  to  resort  to  the  lotus- feet  of 
Vasudeva.  He  propounded  the  philosophy  of  attaining  material 
and  spiritual  prosperity  by  reciting  the  Mantra  containing 
12  letters.  But  Dhruva  had  a  purpose  to  serve.  He  wanted 
to  win  a  Kingdom  and  material  success  by  his  prayer.  In  this 
respect  Prahlada  excels  him.  Prahlada  was  trampled  by 
.elephants  and  subjected  to  suffering.  Praises  of  Lord  Narayana 
were  continously  on  his  lips.  He  had  no  ambition  to  achieve 
by  praying  to  Lord  Narayana.  He  only  wanted  to  demonstrate 
to  his  father  Hiranya  Kasipu  the  glory  of  Lord  Narayana. 


'*  Dhrava's  Devotion   and    worship  of  the  Lord  " 

K.  Srinivasan,  P.R.O.,  Southern  Railway. 

(O1  UNITI  and  Suruchi  were  the  two  wives  of  KingUttanapada. 
CI?  Of  these,  Suruchi  was  the  more  beloved  of  her  lord,  but 
not  so  the  other  one,  whose  son  was  Dlimva,  On  a  certain 
day,  while  fondling  Suruchi's  son  Prince  Uttama,  whom  he  had 
seated  on  his  lap,  the  king  did  not  welcome  Dhuruva,  who  too 
sought  to  climb  to  his  lap.  Her  co-wife's  son,  thus  striving, 
Suruchi  was  exceedingly  proud,  and  spoke  spitefully  "  O  !  child, 
you  are  not  fit  to  ascend  the  royal  throne,  in  as  much  as,  though 
sprung  from  the  king's  loins,  you  were  not  conceived  by  me. 
Propitiating  the  Supreme  Person  through  austere  penance,  seek 
rebirth  as  my  son  by  His  grace  if  you  covet  the  King's  throne". 

Dejected  by  the  remarks  of  his  step-mother,  Dhruva  left 
his  father,  who  kept  gazing  mutely,  and  went  away  crying 
loudly  into  the  presence  of  his  own  mother. 

She  told  him  to  take  refuge  in  Him  alone,  who  is  so  fond 
of  His  devotees  and  access  to  whose  lotus  feet  is  sought  after  by 
men  keen  to  get  liberated  ;  and,  imprinting  His  image  on  his 
mind,  purified  by  devotion  to  his  duty  and  exclusively  attached 
to  Him,  and  adore  the  Supreme  Person.  None  other  than  the- 
Lord  with  Lotus-like  eyes,  can  wipe  out  the  sorrow. 

Hearing  the  words  thus  addressed  by  his  mother  which 
\\ere  conducive  to  the  object  sought  after  by  him,  Dhruva 
fully  controlled  his  mind  by  force  of  his  reason  and  went  away 
from  his  father's  capital.  When  Narada  heard  of  this  and 
learnt  what  the  child  intended  to  do,  he  touched  the  latter's 
head  with  his  purifying  hand  and  said  "  Oh  the  spirit  of  the 
Kshatriyas,  who  cannot  brook  insult  !  Though  a  child,  he  has 
taken  to  heart  the  stinging  words  of  his  stepmother*".  Narada 
said  "  Sages  fail  to  discover  His  path  even  though  they  seek  for 
it  with  the  help  of  abstract  meditation  coupled  with  rigorous 
self-discipline  carried  on  in  a  detached  way  through  numberless 
births.  Therefore,  let  this  futile  pertinacity  of  yours  cease  ; 
you  may  strive  when  the  time  for  practices  leading  to  final 
beatitude  comes.  A  man  should  be  pleased  at  the  sight  of  one 


who  is  superior  in  qualities,  should  have  lender  feelings  towards 
one  who  is  inferior  in  accomplishments  and  seek  friendship 
with  one  who  is  on  a  par  with  him  !  by  doing  so  a  man  is 
never  overwhelmed  with  afflictions. 

^  Wffit 

ten  TO 

"The  mind  of  a  man  who  thus  contemplates  on  the  Lord's 
most  blessed  form  is  soon  immersed  in  supreme  bliss  and  never 
gives  up  meditation  ". 

Also,  hear  from  me,  O !  prince,  the  most  secret  formula 
which  should  be  muttered  along  with  the  meditation  and  ;  by 
repeating  which  for  seven  days  and  nights  a  man  is  able  to 
behold  the  Siddhas  moving  in  the  air.  The  Mantra  is 
3^  cjqf  Wffi^  mijfi&m.  While  repeating  this  sacred  formula,  a 
wise  man  should  perform  the  Lord's  worship  with  the  help  of 
material  substances,  using  various  articles  with  due  regard  to 
the  differences  of  place  and  time.  He  should  worship  the 
Lord  with  undefiled  water,  flowers,  wild  roots  and  fruits  etc., 
sprouts  of  approved  plants,  barks  of  trees  and  with  the  Tulasi 
so  beloved  of  the  Lord.  Having  secured  an  image  of  stone  or 
any  other  substance,  he  should  worship  the  Lord  through  the 
same  or  through  the  medium  of  earth,  water  and  so  on,  and 
with  his  mind  and  speech  duly  controlled,  he  should  subsist  on 
a  limited  quantity  of  wild  fruits  etc.,  and  remain  calm  and 
collected  and  absorbed  in  contemplation.  He  should  also 
mentally  survey  the  soul-stirring  deeds  the  glorious  Lord  will 
perform  in  the  course  of  the  manifestations,  he  assumes 
according  to  His  pleasure  by  His  own  incomprehensible  Maya. 
One  should  offer  to  the  Lord,  who  stands  revealed  in  the  form 
of  a  Mantra,  all  the  articles  of  worship  prescribed  for  Him  by 
the  ancients,  while  repeating  this  very  Mantra,  consisting  of 
12  letters. 

Thus  instructed  by  the  Sage,  the  prince  went  round  the 
sage  and  bowing  low  to  him,  proceeded  to  the  holy  Madhu- 
vana,  adorned  with  the  footprints  of  Sri  HarL 

At  Madhuvana  Dhruva  bathed  in  the  Yamuna  and  having 
remained  without  food  that  night  and  thus  purified,  he  waited 


upon  the  Lord  with  a  concentrated  mind  according  to  the 
Sage's  instructions.  Eating  the  Kapittha  and  Badara  fruit  just 
enough  to  keep  his  body  and  soul  together  at  the  end  of  every 
three  nights,  the  prince  spent  one  month  in  worshipping  Sri 
Hari.  And  likewise  during  the  second  month  the  child  adored 
the  all-pervading  Lord,  feeding  on  withered  blades  of  grass  and 
leaves  ect.,  every  sixth  day.  He  spent  the  third  month  waiting 
upon  the  glorious  Lord  through  Samadhi,  taking  water  alone 
every  ninth  day.  Having  controlled  his  breath,  he  fixed  his 
mind  and  meditated  on  the  supreme^Divinity  during  the  fourth 
month  too,  inhaling  the  air  every  twelfth  day.  When  the 
fifth  month  commenced  the  prince  stood  motionless  like  a  post 
or  one  foot,  contemplating  on  Brahma  with  his  breath  fully 
controlled.  Withdrawing  his  mind,  the  substratum  of  the 
senses  and  their  objects,  from  all  other  objects,  he  fixed  it  on 
the  form  of  the  Lord  enthroned  in  the  heart  and  perceived 
nothing  else.  As  he  contemplated  on  the  Soul  of  the  universe 
as  no  other  than  himself,  stopping  his  breath  as  well  as  the 
function  of  his  senses,  all  the  worlds  as  well  as  their  guardian 
deities  resorted  for  protection  to  Sri  Hari,  for  they  felt  much 
agonised  for  want  of  breath. 

The  Lord  flew  on  the  back  of  Garuda  to  Madhuvana  "with 
a  longing  to  see  His  devotee.  Dhruva  saw  that  the  form, 
brilliant  as  a  flash  of  lightning,  that  was  revealed  in  the  lotus 
of  his  heart  by  an  intellect  sharpened  by  the  ripeness  of  Yoga 
had  suddenly  vanished  and  he  beheld  the  same  figure  standing 

His  wish  was  that  he  might  sing  the  glory  of  the  Lord  ; 
but  by  virtue  of  His  residing  in  every  heart,  He  The  Lord 
read  Dhuruva's  purpose.  Being  but  a  child,  ^Dhruva  knew 
not  how  to  hymn  the  Lord  ;  and  therefore  havinjg  compassion 
on  the  King's  son  who  stood  before  him  with  joined  hands,  he 
touched  Dhruva's  two  cheeks  with  the  cori>h.  Dhruva 
prayed  to  the  Lord  ;  "  May  I,  for  the  purpose  of  listening  to 
the  themes  touching  thee,  associate  with  those  nr^le  souls  that 
for  age  cherish  thee  with  veneration.  I  desire  *|  society  of 

18  T.  T.  p.  MONTHLY  BULLETIN 

the  good".  As  soon  as  Dhruva  prayed  in  this  manner  the 
Lord  had  pity  on  him  and  the  consequence  was  that  Dhruva 
had  a  knowledge  of  the  two  forms  (viz.,  individual  soul  and 
supreme  spirit  of  the  Lord  which  had  hitherto  been  unknown 
to  him.  Thou  art  free  and  perfectly  pure,  and  omniscient. 
Thou  art  the  Soul,  Thou  art  without  a  shadow  of  change.  Thou 
art  the  Primeval  Person.  He  is  whole,  without  beginning,, 
without  end,  without  change  and  absolute  joy.  I  take  refuge 
under  Him.  O  Reverend  One,  thy  form  is  supreme  happiness." 

"  It  is  You  alone,  O !  Lord,  who  having  evolved  the- 
Mahattattva  and  all  these  phenomena  by  Your  own  potency 
called  Maya,  consisting  of  the  three  Gunas  which  are  capable 
of  assuming  multitudinous  forms — enter  them  as  their  Inner 
Controller  and  presiding  over  the  illusory  senses  appear  as 
many,  though  really  one,  even  as  fire  appears  diversified  in 
relation  to  different  pieces  of  wood. 

"You  are  the  same  as  the  Supreme  Person,  who  at  the  end 
of  a  cycle  reposes  with  none  beside  Him  save  Lord  Ananta  and 
on  his  very  coil,  withdrawing  all  this  universe  into  His  belly  and 
His  eyes  turned  inward.  Nay,  it  is  in  the  seed-vessel  of  the 
gold  lotus  representing  all  the  fourteen  worlds  and  spread  from 
the  ocean  of  Your  navel  that  the  shining  Brahma  appears  ! 
Witnessing  by  Your  unobstructed  vision  the  different  states  of 
the  mind,  You  appear  as  Vishnu  for  the  preservation  of  the 
universe  and  are  altogether  distinct. 

"  You  are  no  other  than  Brahma,  the  cause  of  the  Universe, 
indivisible,  without  beginning  or  end,  purely  blissful  in 
character  and  changeless.  I  take  refuge  in  You.  In  the  eyes 
of  Him  who  constantly  adores  You  as  an  embodiment  of 
supreme  bliss,  Your  lotus  feet,  O'  Lord,  are  the  only  true 
blessing  as  compared  with  other  boons.  Nevertheless,  You 
foster  even  wretched  devotees  like  us,  impatient  as  You  are  to 
shower  Your  gl-ace  on  them  '*•. 

Thus  extolled  by  that  sagacious  child,  who  cherished  a 
noble  purpose;  the  Lord  who  is  fond  of  His  devotees,  cheerfully 
received  the  praises  and  spoke  as  follows  : — 

I  know  .the  cherished  desire  of  your  heart.  O  kshatriya 
boy,  though^t  is  difficult  to  attain,  I  grant  it,  O  child  of 

(Continued  at  Page  14) 


Sri  Sai  Bhakta    Kesavaiah.. 

we  think  of  the  World  to-day,  the  thought  that 
strikes  immediately  is  that  it  is  passing  through  a  crisis 
and  that  it  is  impossible  for  tiding  over  it  and  that  destruction 
is  inevitable.  But  before  arriving  at  this  conclusion  let  us  see 
the  reasons  for  such  degeneration.  The  main  reason  can  be  a 
craving  for  material  enjoyment  casting  aside  all  the  spiritual 
truths.  India  is  the  birth  place  for  not  only  religion  but  also 
for  the  highest  ideal  of  Dharma.  It  is  a  pity  that  in  such  a 
Country  Dharma  and  Faith  are  fading  away  bringing  Atheism 
and  Fanaticism  are  gaining  ground.  The  Sanatanic  and  lower 
elements  in  man  are  gaining  momentum  while  Sanatana  Dharma 
appears  to  be  on  the  wave.  Lured  by  the  glitter  of  modern 
civilisation,  the  abode  of  all  undesirable  qualities,  humanity  is 
trying  to  live  at  the  expense  of  spiritual  life,  the  most 
important  factor  for  progress  and  prosperity.  But  as  the  Lord 
has  proclaimed  Sanatana  Dharma  is  eternal  and  can  never  be 
extinguished  so  long  as  the  creation  lasts. 

Many  people  who  claim  themselves  to  be  savants  come 
into  the  society  and  bring  the  name  of  God  to  gain  some 
material  benefits  or  achieve  personal  ends.  Thanks  to  the 
Providence,  persons  who  are  really  spiritualistic  are  fit  to 
remove  the  veil  of  darkness  (ignorance)  pervading  all  over  the 
world  have  appeared  on  the  face  of  the  earth  now  and  then  to 
protect  mankind  from  the  ravages  of  materialism  and  selfishness. 
Shri  Sai  Baba  is  on  among  them.  Some  out  of  ignorance  or 
innocence,  whatever  it  may  be,  do  not  know  that  He  God  is 
all  powerful,  all  pervading  and  all  knowing  (Omnipresent, 
Omnipotent,  Omniscient).  Further  their  delusion  makes  them 
think  that  Nature  is  different  from  God  whereas  the  truth  is 
God  is  everything. 

So  to  be  out  of  such  chaotic  state  there  is  need  to  follow 
some  general  principles.  The  destiny  of  a  human  being  can 
be  shaped  by  following  certain  principles.  These  may  seem  to 
be  difficult  to  practise  but  not  so.  These  were  propounded  by 
our  ancient  Rishis  and  Philosophers  in  such  a  lucid  and  simple 
manner  to  enable  even  a  layman  to  lead  a  pious  and  righteous 
life.  . 


Bhakti  is  the  first  and  foremost  principle.    Bhakti  is  nothing 
but  supreme   love  of  God.    This   is   greater   than    Karma  and 
Yoga  for  it  is  the  only  instrument  by   means  of  which  we  can 
reach  God  quickly.    It  is  only  a  means  to  an   end  and  not  an 
end  in  itself.   The  degeneration  of  Bhakti  is  due   to  fanaticism. 
One  way  for  attaining  Bhakti  is  by  the  repetition  of  God's  name 
at  all  times.    The  thought  of  over  Lord  should  always  predomi- 
nate  other    thoughts.     Company   of  holy   man  and  frequent 
reading  of  sacred  books  such  as  Bhagavad  Gita,    Srimad  Bhaga- 
vatha  will  make  one  attain  Bhakti  in  its  truest  form.     Complete 
resignation  to  the  Lord  makes  one  acquire  Bhakti  in  abundance 
and  shed   egoism,  Inimical  thoughts,   passion,    hatred,  envy  or 
Jealousy   greatly   impede   the  course   of  Bhakti.     There  is  no 
violence,  nothing  to  give  up,   and  no  sudden  separation  for  this 
path  and  a  Bhakta,   in  true  sense,  clings  on  to  God  and  goes  on 
repeating  his  name  without  caring  for  the  effects    that  follow. 
Sin  and  other   follies  such  as  Raga  Dwesha,  Kama  Krodha  etc. 
are  removed  from  the  heart  of  a  person  who  repeats  the  name 
of  the  Lord  frequently.     Love,  in  its  piirest  form,  fills  the  place. 
Human  Love  is  hollow  and  unstable.    It  begins   with    pleasure 
and  ends  in  pain  and  misery.     Hence   we  should  eschew  love 
of  material  pleasures    and    cultivate    love    of  God   which  is 
ambrosia  to  cure  all  our  ills. 

Duty  is  another  important  principle.  Duty  is  an  act  that  is 
done  not  under  obligation  or  with  a  motive  but  as  sacrifice  out 
of  intense  love  for  the  Lord  and  His  creation.  The  first  duty  of 
man  is  not  to  hate  others  or  himself.  In  discharging  our  duties 
we  should  not  commit  sinful  acts  and  harm  others.  By 
committing  such  acts  we  are  not  only*  staining  our  hearts  by 
new  acts  ot  sin  but  also  recede  from  the  Almighty.  We  should 
not  expect  any  fruit  while  discharging  our  duty.  We  must  think 
that  we  are  the  instruments  of  God.  Get  rid  of  "  I  ".  Then 
only  submission  and  resignation  come  and  not  before.  Duty  is 
nothing  but  non-attachment  to  worldly  objects,  selfless  service 
and  submission  to  the  Will  of  the  Lord. 

Concentration  is  the  third  principle.  This  is  'no  less  an 
instrument  to  attain  God  than  Bhakti.  Sri  Adi  Sankara,  the 
great  Adwaita  philosopher  has  spoken  very  high  of  "  Concen- 
tration." The  more  we  concentrate  the  more  powerful  we 
become.  This  is  the  secret  which  our  naked  eye  blinded  by 


materialism  is  not  able  to  visualise.  It  may  not  be  out  of  place 
to  mention  an  anecdote  in  this  connection.  It  is  said  that  Lord 
Buddha  when  he  was  about  to  see  the  Light,  was  disturbed  by 
Mara  in  many  ways.  Did  then  Buddha  yield  ?  No.  Why  he 
did  not  fall  a  prey  ?  The  reason  is  that  his  heart  was  wholly 
free  from  materialistic  thoughts  such  as  desires  and  passions 
and  was  completely  absorbed  in  the  Light  of  Lights.  Concen- 
tration is  the  essence  of  knowledge  and  no  desires  can  make 
their  way  into  the  heart  if  the  mind  is  fixed  on  the  Lord.  So 
concentration  takes  one  nearer  to  Gods  forces  the  mind  to 
become  fixed  on  the  Lord.  When  we  are  lost  in  deep  concen- 
tration the  world  (materialistic)  vanishes  and  we  find  such  bliss 
which  keeps  us  always  cheerful  and  unmindful  of  our  surroun- 
dings sit  before  a  picture  of  Baba,  Rama,  Krishna,  Allah,  Jesus, 
Siva,  Shakti  or  any  other  deity  and  sublimate  your  thoughts. 
You  are  lost  in  concentration.  So  idol  worship  is  a  means  to 
attain  concentration  and  should  not  be  considered  as  childish 
or  lacking  in  spirituality.  It  is  a  stepping  stone  to  the  highest 

Many  of  us  do  not  know  why.inspite  of  being  careful  we 
become  excited.  Excitement  should  not  be  promoted  as  it  will 
cloud  our  -knowledge  and  destroy  spirituality.  This  is  due  to 
the  kind  of  food  we  take.  Food  regulations  are  quite  necessary. 
Some  foods  are  indigestible  and  others  cause  desire  and  excite- 
ment. It  is  better  to  avoid  such  foods.  By  taking  such  foods 
we  lose  the  balance  of  mind.  Foods  become  impure  by  the 
three  inherent  .elements.  They  are  Jathi,  Nimitta  and  Asraya. 
So  when  we  take  our  food  we  must  be  careful  to  see  that  it  is 
pure  Sattwic  and  wholesome.  It  should  be  taken  moderately 
just  to  appease  appetite  and  to  make  us  live. 

Faith  is  the  cream  of  God  realisation.  No  faith  means  no 
God.  We  must  have  faith  in  ourselves  first  and  if  a  man  is  in 
lack  of  such  faith  he  is  no  better  than  an  atheist.  "  I "  is 
annihilated  in  faith.  Faith  is  a  vital  force  that  can  lift  a  person 
to  the  highest  level.  We  should  not  nurse  the  idea  of  rediculin 
anything  and  everything.  Fearlessness  brings  heaven  before  us. 
Other  religions  should  be  respected.  Even  in  Bhagavad  Gita 
Lord  Krishna  advises  Arjuna  to  have  implicit  faith  in  the  words 
•of  His  Master..  So  the  religions  that  vie  one  against  the  other 
create  only  confusion  and  atheism  in  the  minds  of  peoples 


because  faith  fades  away.  Even  Shri  Sai  Baba  has  proclaimed 
that  there  will  be  no  want  in  his  devotees' houses.  "YOU 
LOOK  TO  ME.  I  LOOK.  TO  YOU."  These  two  seem  to.  be 
plain  and  simple.  When  we  analyse  the  ideas  contained  in  the 
above  statements  much  has  to  be  learnt  and  understood.  They 
mean  nothing  but  to  have  implicit  faith  in  Baba. 

Therefore  a  person,  who  avoids  bad  company,  who  has  no 
temptation  that  is,  who  does  not  care  either  for  money 
(Kanchana)  or  Kanta  (female),  who  is  selfless  who  goes  on 
repeating  the  name  of  the  Lord  without  show  or  desire  who 
does  not  use  the  name  of  the  Lord  as  a  means  of  his  living  and 
who  sets  his  hands  to  the  wheel  of  life  and  helps  humanity  to 
the  best  of  his  power  and  who  conquers  all  the  arishadvargas 
and  controls  his  Panchendriyas  and  becomes  sattvic,  becomes 
nearer  to  God.  His  heart  will  then  become  full  of  such  Divine 
Love  which  will  purify  his  thoughts  and  make  him  realise 
calestial  bliss  in  this  very  life.  That  is  why  in  this  Kali-Yuga 
we  should  engage  ourselves  in  constant  remembrance  of  God, 
(Japa  either  manasic  or  open  repetition)  and  persuade  others 
to  join  in  Kirtan  so  that  all  evil  thoughts  may  fly  away  and 
supreme  bliss  may  shine  forth. 

OM  SHANTI  :    OM  SHANTI  :    OM  SHANTI  : 


Tirupati  Devasthanams  are  taking  up  the  works  of 

'  Regilding  of  the  Ananda  Nilaya  Vimanam 
of  Sri  Venkateswaraswami  Varu  at  Tirumala. 

Bhaktas  are  requested  to  contribute  Gold  &  Money 
and  associate  themselves  in  the  Kainkaryams.  Contri- 
butions may  be  sent  to  the  Executive  Officer,  Tirumala- 
Tirupati  Devasthanams,  Tirupati,  S.  I, 

Sri  T.  K.  Gopalaswami  Aiyangar,  M.A.,  ~*   - 

pw%sR*ji%  TO:  I  (52.) 

(Nitya  yauvana  murtaye  namah). 

Surrender  unto  Lord  Srinivasa  who  is  possessed 
of  an  eternal  young  form. 

THIS  epithet  of  Lord  Srinivasa  is  a  clear  evidence  to  confirm 
the  fact  that  the  present  auspicious  form  of  the  I  ord  is  a 
clear  reproduction  of  the  Supreme  Being  in  the  Archa  form. 
The  Vedas  which  are  acknowledged  as  the  sole  valid  authority 
in  discerning  the  metaphysical  verities  beyond  the  range  of 
human  comprehension  declare  in  unequivocal  terms  that  the 
Lord  manifests;,*.  Himself  in  five  forms  namely  Para,  Vyuka, 
Vibhava,  Archa  and  Antaryamin.  The  Para  form  is  declared  to 
be  eternally  present  in  the  world  of  Bliss  known  as  Paramapada 
wherein  pure  sattvic  matter  (Suddha  Sattva  Prakriti)  exists 
without  its  mutability  and  time  exists  as  eternity.  The  released 
souls  namely  Muktas  and  ever-unbound  souls  named  Nityasuris 
are  considered  to  enjoy  Kainkarya  Rasa  or  the  Rasa  of  the 
sovereignty  of  servitude  to  Him.  A  Vedic  text  expounding  this 
phenomenon  can  be  cited  thus. 

:  TO  ^  m  W      ?jpl:  ; 

(Taittiriya  Yaj.  1-3) 

But  the  Lord  who  favours  His  devotees  in  the  world  of 
Bliss  indeed  finds  no  scope  for  a  proper  application  of  His  Daya 
(or  mercy)  since  everything  there,  is  changeless,  perfectly  perfect 
and  none  violates  the  divine  commandments  by  virtue  of 
permanent  freedom  from  Karmic  cycle.  So  the  Lord  assumes 
each  form  of  Himself  in  all  its  plenitude  as  incarnation  or  avatar 
(descent)  and  derives  the  greatest  delight  more  in  the  pursuit  of 
the  lost  self  than  in  the  company  of  the  free  selves  in  the 
Paramapada.  That  is  the  reason  why  Lord  Srinivasa  is  declared 
to  have  descended  to  the  holy  hill  with  His  consort  Lakshmi 
who  is  ever  ignorant  of  punishment  (nityam  ajnata  nigraha)  in 
order  to  give  an  ascent  to  the  souls  in  bondage.  Sri  Vedanta 
Desika  hopes  and  trusts  in  his  exposition,  Dayasataka  that  the 
Lord  shall  bestow  upon  him  the  pleasure  of  the  released  soul 


here  itself  inasmuch  as  He  Is  over-whelmingly   favourable  to  a 
soul  in  bondage. 

That  the  Lord  had  descended  and  graced  the  holy  hill  for 
favouring  the  souls  in  bondage  is  attested  by  the  Puranic  text 
which  runs  thus. 

(The  Lord  having  relinquished  even  the  greatest  pleasure  in  the 
world  of  Bliss  now  sports,  at  His  redemptive  will  (mayavi)  on 
the  bank  of  the  Mistress  of  all  tanks  with  His  consort 

That  the  Lord  is  possessed  of  eternally  young  form  and 
that  he  galvanises  every  one  of  His  devotees  by  such  entrancing 
forms  are  evidenced  by  the1  Vedantic  definition  of  the  Supreme 
Brahman  which  runs  thus.  l<  QTTf^TI'CfTT,  f^rHC:  1%^^'.,  f^TMS". 
fcrf^rfacH',  srfrafW  Hsre>m:  H?Wf  ?<r:~(He  is  free  from  sins, 
old  age,  death,  miseries,  hunger,  and  thirst.  His  desires  are 
unimpeded  and  His  will  not  unfulfilled).  These  eight  attributes 
are  unconditionally  present  in  Him  whereas  they  are  also 
present  in  the  Nitya  Suris,  and  manifested  in  the  released 
souls  by  the  extension  of  His  divine  will.  (  vT^cH'^B^r^ft'T  ) 
The  second  attribute  namely  fifsn!;:  (Vijarah)  conveying  the 
sense  of  absolute  absence  of  old  age  is  the  definite  pointer  to 
show  that  He  is  eternally  possessed  of  a  young  form  (Nitya 
Yauvana  murti).  , 

Even  the  seers  of  the  Vedic  age  and  Arjuna  of  the  epic  era 
have  endorsed  beyond  doubt  that  the  Lord  at  the  transcendental 
stages  manifests  His  concrete  form  which  is  abnormally  radiant 
and  difficult  to  behold.  Consequently  the  devotees  have  been 
constrained  to  pray  to  Him  to  assume  the  normal  auspicious 
form  so  that  they  can  enjoy  Him  fully  limb  by  limb  and  derive 
the  greatest  spiritual  delight.  The  first  and  the  foremost  of  the 
Upanishads,  the  Tsavasya,  which  manifests  its  upanishadic 
character  even  in  the  Brahmana  stage  of  the  Vedic  order,  clearly 


deals  with  the  efficacy  of  Vidya  (jnana)  and  Avidya  (karma) 
and  endorses  finally  the  spiritual  experiences  of  the  Vedic  seers 
who  visualised  the  form  of  the  Lord  in  the  course  of  their  trance 
as  extremely  resplendant  and  consequently  difficult  to  behold. 
The  Vedic  seers  address  Him  as  Pushan,  Yama,  Surya,  and 
Prajapati  evidently,  basing  the  identity  of  the  Supreme  Being 
with  the  gods  on  the  principle  of  body-soul-relationship 
(  ^WflKm^^WJRfl-fa9wq  )  and  pray  unto  Him  to  with- 
draw His  resplendant  rays  so  as  to  enable  them  to  see  His 
loveable  auspicious  form.  The  Upanishadic  passage  runs  thus. 


The  Kalyanatama  or  the  most  auspicious  form  referred  to  here 
and  which  is  solicited  by  the  Vedic  seer  cannot  definitely  be 
an  old  form  by  virtue  of  His  being  constantly  Vijara  (free  from 
senility)  but  young  one  which  like  magnet  attracts  every  one 
like  a  piece  of  iron  towards  Him.  That  the  Isa  Upanishad  is 
clearly  reflected,  enlarged  and  developed  in  the  Gita  and  that 
similar  difficulties  of  the  Vedic  seer  are  experienced  by  Arjuna 
as  well,  can  be  attested  by  the  following  references  in  the  Gita. 

(Gita.  11-45) 

(B.  Gita  4  11-51) 

Sri  Ramanuja  in  the  Gitabhashya  comments  on  the  words 
manusham  rupnm  (  fl'a't  ^^  )  as  that  form  of  the  Lord  which  is 
young,  extremely  tender  and  superlatively  handsome  thus. 
Sf^fg^rra^r^^^^TTr-^Rtjq-j^TR^  |  Saundarya  or  beauty 
which  is  referred  to  here  implies  His  youthfulness  and  its 
constant  presence  in  His  galavanising  forms.  Sri  Bhagavata, 
mentions  Him  as  the  Bhuvana  Sundara,  thereby  teaching  the 
fundamental  truth  that  the  beauties  of  nature  and  the  fair  forms 
of  human  and  celestial  beings  are  but  partial  revelationsfiof  His 


unsurpassed  beauty.  Beauty  in  Him  articulates  the  spiritual 
experience  exalted  by  high-soaring  imagination  causing  such  an 
ecstacy  as  to  feel  the  absence  of  union  with  Him  as  most  unbeara- 
ble and  trying.  That  the  very  sight  of  His  form  conduces  to  the 
fulfilment  of  all  human  desires  (Akhilartha  labha)  is  expressed 
by  Goddess  Rukmani  in  her  message  to  Lord  Krishna  thus. 

Whether  the  Lord  assumes  the  Para  form  or  Vibhava  one,  the 
Vedantas  declare  that  He  is  possessed  of  an  auspicious  from 
which  inspires  and  embalms  the  desperate  souls  towards  the 
spiritual  growth.  Even  Surpanakha,  the  worst  demoness  who 
is  deformed  by  Lakshmana,  lays  more  stress  on  the  beauty  of 
Rama  and  Lakshmana,  instead  of  pouring  volleys  of  accusatious 
against  them.  She  expresses. 

Further  Rama  with  His  dynamic  personality  is  considered  to  be 
dear  even  to  His  enemies 

Lord  Krishna  is  also  described  to  have  manifested  for  ever 
His  young  form  to  all  the  Gopis  and  made  them  spell-bound 

That  aspect  of  His  being  the  cupid  of  cupid  is  here  referred  to 
as  Nitya  Yauvana  in  the  epithet  under  discussion. 

Sri  Bhagavad  Ramanuja  who  is  universally  acknowledged 
as  the  exponent  of  the  path  of  Bhakti  and  the  efficacy  of 
Prapatti,  and  whose  prayer  to  Lord  Srinivasa  is  for  an  efficient 
transformation  of  knowledge  (  -^sft  )  into  Bhakti  of  the  form 
of  uninterrupted  thoughts  of  love  for  Him  (  sftfcs^q^TOq  ) 
declares  in  the  course  of  His  trance  the  exact  nature  of  the 
Supreme  Brahman.  Sri  Ramanuja  surveys  all  the  Upanishadic 

teachings  in  such  a  crisp  manner  and  endorses  the  spiritual 
experiences  which  one  can  definitely  have  by  diving  fathoms 
deep  into  the  ocean  of  His  boundless  mercy.  Sri  Ramanuja's 
work  known  as  Gadyatraya  is  the  spontaneous  outburst  of  his 
spiritual  experiences  which  will  certainly  guide  any  aspirant 
desirous  of  deriving  spiritual  delight.  In  his  Saranagati  Gadya, 
he  records  that  the  Lord's  form  is  eternally  young.  (Nitya 
Yauvana)  thus, 


In  Sri  Vaikuntha  Gadya  it  is  stated  thus. 

Sri  Raman  uja  in  his  Sri  Bhashya  reciterates  the  same  fact 
as  the  cream  of  the  Upanishadic  thought  in  respect  the 
Lord's  possession  of  a  form  thus. 



(Sri  Bhashya  1-1-21) 

In  the  Vedartha  Sangraha  Sri  Ramanuaja  expresses  that 
the  eternal  young  form  of  the  Lord  is  indictated  in  the 
Antaradhikarana  of  the  Brahma  sutras  and  stresses  on  this 
aspect  of  the  Lord's  form  thus. 

The  Upanishad  reveals  Him  as  ^^T  ^HR^  (Yuva  Kumarah) 
and  His  conosrt  as  g^^ft.  JfniftafT  (Yuvati  Kumarini)  in  many 

The  Great  Azvars  too  make  it  a  point  to  stress  this 
aspect  of  His  form  and  ever  revel  in  His  company  in  the 
course  of  their  trance. 

28  T.  T    D    MONTHLY   BULLETIN 

To  any  devotee,  His  Beauty  appears  to  be  the  outer 
vesture  and  manifestation  of  the  divine  Bliss.  In  other  words 
divine  bliss  blossoms  as  Beauty  in  His  auspicious  form  and 
consequently  enjoyment  of  his  Beauty  enhanced  by  His  constant 
vivifying  youthfulness  conduces  to  absolute  identity  with  divine 
Bliss.  So  Lord  Srinivasa's  manifestation  of  His  loveable  young 
and  eternal  Archa  torm  is  a  clear  divine  call  to  all  the  souls 
in  bondage  either  terrestrial  or  celestial  to  avail  of  the  opportu- 
nity to  be  one  with  divine  Bliss,  Sri  Vedanta  Desika  fancies 
that  His  divine  form  (divyadeha)  is  the  amsa  of  nectar  oozing 
out  from  the  Moon  of  Anjanachala  namely  Lord  Srinivasa  and 
that  that  nectar  is  capable  enough  to  restore  the  dead  souls 
to  life. 


Thus  it  can  be  safely  conceded  that  Lord  Srinivasa  is 
the  Supreme  Brahman  in  the  Archa  form  clearly  manifesting 
His  natural  young  eternal  form  to  attract  the  souls  in  bo.ndage 
and  afford  solace  at  times  of  troubles  and  turmoils. 


at  19  Royapettah  High  Road,  MADRAS— 14 

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at  Silver  Jubili  Park  Road,  BANGALORE-2 

.  Serve  the  pilgrims  and  the  public — guide  the 
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AT  MADURA,  DELHI,  CALCUTTA  and  other  places 

Lives  <of  the  Sain          - 

~~^~~v^.~>~^ ,P.  B.  Ramachandra  Rao,  B.A.^v^^^^^^^^^^-^--^^^-^^^- 

O  MIND,  do  not  dwell  upon  sorrow 

but  rather  avoid  grief  and  anxiety  : 
A  learned  man  is  respected  throughout  the  world 

And  only  those  who  are  learned  can  become  great. 

MAHARASHTRA  HAS  been  the  fair  home  of  many  saints 
forming,  as  it  were,  a  garland  of  fragrant  flowers.  O, 
this  wreath  are  the  five  great  saints,  Jnanesvar,  Namdevj 
Ekanath,  Tukaram  and  Ramdas.  All  of  them  were  not  born  of 
the  Brahmanical  class.  Namdev  was  a  sudra,  a  tailor  by 
profession.  Tukaram  was  a  sudra.  The  feeling  of  Brahman 
superiority  is  not  a  pronounced  trait  in  Maharashtra,  as  one  can 
easily  perceive  the  brotherhood  of  humanity  underlying  the 
philosophic  teachings  of  these  saints.  These  saints  inspired  and 
moulded  the  religious,  social,  cultural  and  political  life  of  the 

Sri  Samarth  Ramdas  hails  from  the  village  of  Jamb  in 
Sattara  district  of  Maharashtra.  He  was  born  of  brahman 
parents  Sury'aji  Pant  and  Ranukabai  who  led  a  pious  life.  Sri 
Ramdas  was  their  second  child.  It  was  a  happy  coincidence 
that  Ramdas  was  born  on  the  exalted  day  of  Sri  Rama  known 
as  Sri  Rama  Navami  in  the  year  1608  A.D.  The  parents  were 
the  devotees  of  Sri  Rama  and  Maruthi,  their  household  gods. 
Sri  Ramdas  was  first  named  Narayana  and  he  became  latterly 
known  as  Sri  Samarth  Ramdas. 

Ekanath,  another  Saint  of  Maharashtra,  was  contemporary 
of  Suryaji  Pant  and  he  foretold  the  coming  of  great  saviour  of 
Hindu  Religion.  This  has  been  realised  in  the  life  of  Narayana. 
He  is  considered  as  the  incarnation  of  Maruthi,  the  sevak  of  Sri 

As  a  boy  Ramdas  spent  his  life  in  learning  in  the  village 
school.  When  he  was  five  years  old  he  was  invested  with  the 
sacred  thread.  He  lost: his  father  when  he  was  seven.  He  was 
thereafter  looked  after  by  his  mother  and  his  elder  brother  who 
too  was  not  very  old.  His  elder  brother  Shresta  became  learned 
and  he  taught  Ramdas  the  occult  science  and  made  him  profi- 
cient in  holy  mantras.  This  teaching  made  Ramdas  selfless, 


divotional  and  wise  and  great.  When  he  was  eight  years  old  he 
asked  his  brother  to  initiate  him  in  the  holy  order,  but  when 
the  brother  asked  him  to  wait  for  a  time,  he  lost  his  patience. 
In  his  zeal  he  locked  himself  up  in  the  temple  of  Maruthi  and 
prayed  hoarse  for  his  grace.  Maruthi  appeared  before  him  and 
showed  him  the  vision  of  Sri  Rama  and  blessed  him.  He  thus 
gained  the  grace  of  God. 

When  he  grew  up  his  mother  wanted  him  to  marry  and  lead 
a  family  life.  The  arrangement  for  his  marriage  was  the  touch- 
stone in  his  life.  When  he  was  twelve  years  of  age  much  against 
his  wish  mother  fixed  up  the  marriage.  At  the  auspicious 
hour  of  the  marriage  day  when  Ramdas  was  seated  before  the 
bride  with  the  antarpata  (a  scarf)  intervening  between  the 
bride  and  himself,  the  shouting  of  the  priests  of  the  chant, 
"  Sulagne  Savadhana "  fell  on  his  saintly  ears.  "  Savadhana, 
Be  on  your  guard,"  gave  him  the  cue  and  like  a  flash  of  light- 
ning he  abruptly  ran  away  from  the  kalyan  rnantap.  Fora 
period  of  twelve  years  thereafter  he  was  not  seen  by  his  mother, 
brother  or  any  one  else.  He  reached  Nasik  walking  on  foot 
crossing  the  river  Godavari,  and  perhaps  swimming  over  to 
Panchavati  and  settled  at  a  village  called  TaklL  Here  in  a 
temple  of  Sri  Rama  he  led  a  life  of  meditation,  seclusion  and 
penance  to  God.  He  dedicated  his  life  thereafter  for  the 
service  of  humanity  and  to  establish  a  definite  political  and 
religious  organisation  for  the  uplift  of  humanity.  He  became 
a  sanyasi  with  his  red-ochre  coloured  garment,  a  begging  bowl 
and  Kubadi  stick. 

During  the  youthful  period  of  his  life  he  composed  his  first 
prayer  Karunashtaka,  imploring  the  grace  of  Sri  Rama.  The 
Lord  heard  his  prayer  and  gave  him  his  darshan.  After  this  he 
left  for  a  safe  retreat,  far  from  the  madding  crowd,  and  settled 
himself  in  a  cave  for  the  study  of  the  scriptures  and  the  epics 
and  the  Vedas.  He  began  Purascharana  (constant  repetition) 
of  the  Divine  Name  of  Sri  Rama,  "  Sri  Rama  Jaya  Rama  Jaya 
Jaya  Rama."  The  mastery  over  this  name  gave  him  spiritual 
solace  and  he  relieved  many  of  their  distress  and  performed 
wonderful  deeds. 

While  he  was  performing  penance  at  Takli  a  wealthy  man 
died  and  his  body  was  taken  for  cremation.  The  young  wife 


according  to  custom  wished  to  burn  herself  on  the  pyre  of  the 
deceased  and  commit  sati.  But  having  come  to  know  that  a 
great  saint  was  doing  penance  nearby,  she  resorted  to  the  cave 
to  receive  his  blessings.  When  she  fell  at  the  feet  of  Ramdas 
the  latter  blessed  her  that  she  should  be  the  mother  of  eight 
children.  When  she  heard  such  a  blessing  she  became  nervous 
and  began  to  cry  out,  "  Swarni,  for  which  life  I  am  to  have  this 
boon,  either  in  this  or  next."  Instantly  Ramdas  said,  "  Why 
next  life.  It  is  in  this  life.  My  words  shall  not  fail."  When 
she  exposed  to  him  the  fact  of  her  widowhood,  Ramdas  by  his 
divine  lustre  of  his  soul  muttered,  "  Sri  Rama's  sports  are 
inscrutable."  So  saying  he  asked  her  to  lead  him  on  to  the 
pyre  and  there  he  by  his  holy  chant  gloryfying  Sri  Rama  and 
sprinkling  water,  restored  the  dead  man  to  life.  He  got  up 
muttering  the  name  of  Sri  Rama.  The  young  wife  joined  her 
husband  and  both  fell  at  the  feet  of  the  saviour  when  again 
Ramdas  blessed  her  mother  of  ten  children.  For  this  gracious 
act  they  promised  to  offer  their  first  born  son  to  be  his  first 
disciple.  It  so  happened  and  the  first  boy  became  the  first 
disciple  of  Swami  Ramdas  known  by  the  name  of  Uddhava 
and  the  mother  bore  ten  children. 

For  a  further  period  of  twelve  years  up  to  his  thirty-sixth 
year  Ramdas  spent  his  life  in  going  on  pilgrimages  on  foot  from 
the  snowy  Himalayas  to  Ceylon  visiting  every  Hindu  shrine  and 
won  fame  in  religious  controversy  in  Kashmir  and  at  other 
centres  of  religious  learning.  During  this  eventful  period  he 
made  a  deep  study  of  the  pitiful  state  of  the  Hindus  having  lost 
their  glorious  heritage  and  degenerate  both  in  mind  and  spirit. 
They  had  lost  and  spirit  of  toleration  and  sympathy.  In  this 
ancient  land  there  was  no  justice,  no  liberty  and  the  life  and 
property  were  not  safe.  This  downtrodden  condition  of  the 
people  grieved  his  heart  so  much  that  he  resolved  to  revive  and 
re-establish  the  Hindu  faith  on  foundations  well  and  truly 
laid.  He  then  began  to  preach  the  message,  "  Render  unto 
God  what  belongs  to  him  and  unto  the  State  what  belongs  to 
it."  This  message  he  carried  far  and  wide  and  educated  the 
masses  in  the  practice  of  spiritual  as  well  as  in  civic  and  political 
virtues.  He  only  required  a  worthy  instrument  to  execute  his 
task  of  re-establishing  the  Hindu  faith.  This  he  found  in  Sivaji, 
the  one  individual  in  whom  was  enshrined  the  fervour  of  religion 

32  T.  T.  D...MONTHL7  BULLETIN 

and  politics,  and  who  would  steadfastly  carry  out  his  life's 
mission.  He  found  in  him  a  man  of  the  highest  devotion, 
imbued  with  the  love  of  freedom.  This  was  the  very  man 
Ramdas  sought  after  to  fulfil  his  mighty  task.  He  wrote  to 
Sivaji  how  the  holy  places  of  the  Hindus  were  destroyed,  the 
religion  of  sanatana  dharraa  shattered  to  winds,  how  there  was 
utter  confusion  and  disorder  "  and  appealed  to  him  to  take  up 
the  cause.  This  appeal  had  the  desired  effect  and  the  Hindu 
state  of  Maharashtra  was  established  subsequently. 

After  twelve  years  of  arduous  pilgrimage  Ramdas  returned 
to  Nasik.  Before  Sri  Rama  he  offered  these  words,  "O 
Almighty  Lord,  by  Thy  prompting  did  I  undertake  this 
pilgrimage.  Whatever  punya  (moral,  religious  and  spiritual 
merit)  I  might  have  earned  by  this,  I  most  heartily  surrender  at 
Thy  Holy  Feet.  Please  accept."  There  is  no  greater  happiness 
than  to  any  soul  on  earth. 

His  study  of  the  moral  and  political  conditions  of  the 
country  led  him  to  the  conclusion  that  he  should  concrate  his 
life  for  the  cause  of  the  Hindu  religion  and  established  himself 
in  Deccan.  By  now  he  became  known  to  all  other  saints  of 
the  Deccan  as  the  most  powerful  sanyasi  occupying  the  foremost 
rank  in  religious  sphere.  Many  saints  of  Maharashtra  and  many 
influential  men  visited  him. 

At  this  time  Ramdas  was  told  that  his  aged  mother  was 
quite  anxious  to  see  him  and  that  she  had  lost  her  sight. 
Thereon  most  dutifully  he  hastened  to  the  mother's  home. 
Surprisingly  he  stood  before  her  saying,  "  Mother  I  have  come 
to  you,  see  me."  The  mother  in  her  rapturous  joy  felt  his  son 
by  the  touch  but  could  not  see  and  she  cried  out,  "How 
unhappy  I  am  that  I  cannot  ,see  you."  Instantly  Ramdas  passed 
his  hands  over  his  mother's  eyes  and  she  immediately  began  to 
see  the  son.  She  regained  her  sight.  Now  she  saw  him  not 
as  Narayan,  but  as  a  great  yogi  with  matted  hair,  saffron  robed 
and  carrying  the  kubdi.  She  felt  •  joyous  and  cried  out,  "  Our 
Narayan  is  Ramdas." 

Ramdas  lived  with  his  mother  and  brother  for  a  time  but 
the  inward  urge  forced  him  to  leave  his  home.  He  took  his 
mother's  consent  and  blessings  and  settled  at  Mahuli  on  the 
banks  of  the  Krishna  in  1644  A.D.  At  this  place  many  men 


flocked  to  have  his  darshan  and  benefit  themselves  by  spiritual 
guidance.  He  established  a  spiritual  centre  of  learning.  Here 
visited  the  saint  Tukaram.  Tukaram  rejected  the  material  offers 
of  Sivaji  and  knowing  Sri  Ramdas'  greatness  advised  Sivaji  to 
have  Ramdas  as  his  guru  and  get  his  guidance  in  all  his  religious 
and  political  ventures.  Accordingly  when  Sivaji  met  Ramdas 
at  Chapal  on  the  banks  of  the  river  Krishna  he  implored 
Ramdas  to  be  his  Rajguru.  But  he  had  to  meet  again  for  his 
darshan  after  a  great  wandering  at  a  place  called  Shinganwadi. 
Here  Sivaji  saw  Ramdas  seated  under  a  tree  composing  his 
immortal  work,  Dasa-bodh.  Ramdas  welcomed  Sivaji  knowing 
the  object  of  his  quest  and  his  own  mission  in  life  and  took  him 
as  his  disciple,  Ramdas  imparted  to  Sivaji  knowledge  of  State 
craft  and  thus  combined  religion  and  politics  in  his  teachings  to 
him.  He  desired  to  establish  the  Hindu  Kingdom  through  the 
aid  of  Sivaji  on  the  foundations  of  Sanatana  dharma.  After 
this  initiation  Sivaji  declared,  "  I  was  greatly  obliged  to  have 
been  ordered  that  my  religious  duty  lies  in  conquest,  in  the 
establishment  of  religion,  in  the  service  of  God  and  Brahmans, 
in  the  relieving  of  the  misery  of  my  subjects  and  their  protection 
and  help,  and  that  I  should  seek  to  attain  spiritual  satisfaction 
in  the  midst  of  duty." 

A  state  so  established  through  religion  and  spirituality  was 
the  Maratha  empire  under  Sivaji.  By  his  indefatigable  energy 
Sivaji  sought  the  advice  of  his  guru  and  established  his  State. 
A  very  interesting  episode  is  that  of  the  offering  of  the  whole 
kingdom  by  Sivaji  to  his  guru.  When  Ramdas  was  going  out 
in  Sattara  for  the  madhukari,  the  pure  offering  of  a  grihastha  to 
a  holy  man,  Sivaji  placed  a  scroll  into  the  hands  of  his  guru. 
He  offered  his  entire  kingdom  to  the  guru.  But  Ramdas  gave 
it  back  to  that  great  ruler  saying  that  it  was  not  for  a  Brahman 
to  rule,  but  it  is  the  warrior  of  his  type  who  should  rule.  Then 
Sivaji  requested  him  to  spare  his  sandals,  which  he  placed  on 
his  throne,  and  ruled  the  Kingdom  on  behalf  of  his  guru 
Samarth  Ramdas.  He  took  the  Bhagwa  Zenda  (Orange  colour 
flag)  of  his  guru  as  his  own  State  Flag. 

Sivaji  passed  away  in  1680  A.  D.  after  a  glorious  rule. 
Ramdas  lived  for  some  years  more.  When  he  saw  his  end 
approach  on  that  last  day  on  the  earth,  he  told  his  disciples 
about  it,  and  when  they  grieved  he  consoled  them  saying  that 


he  would  still  be  with  them  in  spirit  and  his  works  would  point 
out  the  way  to  all  those  who  seek.  Thus  this  great  Saint  of 
Maharashtra  who  earned  the  distinction  of  Saraarth  (Capable) 
wound  up  bis  mortal  coil. 

Sri  Ramdas  has  written  many  works,  philosophical  and 
ethical  in  Marathi.  Dasa-bocth,  his  monumental  work  is  a 
synthesis  of  arts  and  science  with  the  glorious  pursuit  of  a 
spiritual  life.  It  is  based  on  dharma  and  raja-niti.  Sivaji 
faithfully  followed  those  teachings.  Mano-bodh  consists  of 
slokas  giving  advice  to  the  flickering  mind.  It  is  a  string  of 
moral  precepts  addressed  to  the  manas  (Mind).  Those  who, 
have  read  this  unique  work  have  become  great.  Besides  these 
he  has  rendered  many  other  slokas  of  which  Karunashtaka  is  to 
be  read  by  all.  It  is  the  prayer  imploring  Sri  Rama  for  His 
Grace.  This  is  a  work  of  his  younger  days  giving  a  pretaste  of 
future  greatness  of  the  saint.  In  Sri  Samarth  Ramdas  we  have 
a  great  practical  philosopher  and  a  Nation  Builder. 


27—3 — '57     B.  S.  K.  Shastry,  Production  Manager,  Berar 

Oil  Industries,  Akola. 

It  is  gratifying  to  know  that  arrangements  are  being  made 
by  the  Devasthanam  to  supplement  the  existing  facilities  for 
water  supply.  We  always  look  to  Tirupati  as  the  ideal  pilgri- 
mage place.  It  is  beyond  doubt  that  much  of  the  charm  it  more 
possesses  is  due  to  the  initiative  shown  by  you  and  the  preserving 
efforts  evinced  by  the  staff  under  your  able  guidance. 


1  Subscribers  are  kindly  requested  to  note  that  the  I 

I  bulletin  copies  will  be  posted  only  on  the  10th  of  every  I 
|  month  and  not  in  piecemeal.  Those  who  become  subscri-  I 
|  bers  or  renew  their  subscription  after  the  5th  of  a  month,  | 

will  get  copies  of  the  bulletin  only  after  the  10th  of  the 

succeeding  month  and  not  earlier. 

Sri  Jagadguru 

Kamakotipeetaihipathi  Sri  Chandrasekharendra  Saraswathi" 


Sri  Ananthanandendra  SaraswathL 
(Continued  from  previous  issue,) 

merely   in   India,   but   all  the   world   over,  discerning 
savants  have  hailed  him  as  one  of  the  foremost  teachers 
and  intellectuals  whom  the  world  has  produced. 

Here  in  India  the  foremost  citizen  of  the  Indian  Union, 
Sri  Rajendra  Prasad,  the  President  of  the  Union,  says,  "  The 
name  of  Sankara  is  a  name  to  conjure  with  not  only  in  India, 
but  in  other  parts  of  the  world.  We  all  admire  the  wonderful 
way  in  which  within  a  short  span  of  31  years  he  managed  not 
only  to  study  almost  all  philosophy,  but  also  write  a  tremen- 
dous lot  and  tour  ail  over  the  country  from  Cape  Comorin 
right  upto  Himalayas. 

Pandit  Jawahar  Lai  Nehru,  the  Prime  Minister  of  India, 
says,  "  Born  in  Malabar  in  the  far  South  of  India,  he  travelled 
incessantly  all  over  India,  meeting  innumerable  people,  argu- 
ing, debating,  reasoning,  convincing  and  filling  them  with  a  part 
of  his  own  passion  and  tremendous  vitality.  He  was  evidently 
a  man  who  was  intensely  conscious  of  his  mission,  a  man  who 
looked  upon  the  whole  of  India  from  Cape  Comorin  to  the 
Himalayas  as  his  field  of  action  and  as  something  that  held 
together  culturally  and  was  infused  by  the  same  spirit  though 
this  might  take  many  external  forms.  He  strove  hard  to 
synthesise  the  diverse  curents  that  were  troubling  the  mind.  of 
India  of  his  day  and  to  build  a  unity  of  outlook  out  of  that 
diversity.  In  a  brief  life  of  thirty-two  years  he  did  the  work  of 
many  long  lives  and  left  such  an  impress  of  his  powerful  mind 
and  rich  personality  on  India  that  it  is  very  evident  to-day. 

Beyond  the  frontiers  of  India,  we  find  laudatory  references 
to  Sri  Sankaracharya.  An  inscription  of  the  reign  of  Indra 
Varma,  found  in  a  dilapidated  temple  in  the  jungles  of  Kam- 
bodia  reads  :  — 

It  may   be   mentioned   here  that  Sarvajnatmamuni  in  his 
Samkshepa  Sariraka,   refers  to    Sri  Sankaracharya  as  aw^rrff^fsCR. 

*  Regret  read  the   author's   name  was  wrongly  printed  In  on  last 
April  '57  issue. 


(whose  feet  are  worshipped),     Sri  Sankaracharya  is  also  referred 
to  as  Pujyapada.     4  sO^f' SfTf ^Kt '    express  the  same  idea. 
Let  us  now  consider   how   foreign    intellectuals   regard   him  :- 

Miss  Margaret  Noble  (Sister  Nivedita,  of  America)  says, 
"  Western  people  can  hardly  imagine  a  Personality  like  that  of 
Sankaracharya.  We  contemplate  with  wonder  and  delight  the 
devotion  of  Francis  of  Assissi,  the  intellect  of  Abelard,  the 
virile  force  and  freedom  of  Martin  Luther,  and  the  political 
efficiency  of  Ignatius  Loyola;  but  who  could  imagine  all  these 
united  in  one  person?" 

Charles  Johnston  of  England  says,  "  What  shall  we  say, 
then  of  the  Master  Sankara  ?  Is  he  not  the  guardian  of  the 
sacred  waters,  who,  by  his  commentaries,  has  hemmed  about, 
against  all  impurities  of  Time's  jealously,  first  the  mountain- 
tarns  of  the  Upanishads,  then  the  serene  forest-lake  of  the 
Bhagavat  Gita,  and  last  the  deep  reservoir  of  the  Sutras,  adding 
from  the  generous  riches  of  his  wisdom,  lively  fountains  and 
lakelets  of  his  own,  the  Crest-jewel,  the  Awakening  and 

Paul  Deussen,  Professor  of  Philosophy  in  the  University 
of  Kiel,  Germany,  says,  "  The  system  of  the  Vedanta  as  founded 
on  the  Upanishads  and  Vedanta-sutras,  and  accompanied  by 
Sankara's  commentaries  on  them — equals  in  rank  to  Plato  and 
Kant — is  one  of  the  most  valuable  products  of  the  genius 
of  mankind  in  his  researches,  of  the  eternal  truth.  The  con- 
clusion is,  that  the  Jiva,  being  neither  a  part  nor  a  different 
thing  nor  a  variation  of  Brahman,  must  be  the  Paramatman, 
fully  and  totally  himself,  a  conclusion  made  equally  in  the 
Vedanta  by  Sankara,  by  the  Platonic  Plotinus  and  the  Kantian 
Schopenhaur,  But  Sankara,  in  his  conclusions,  goes,  perhaps 
more  fully  than  any  of  them. 

On  the  tree  of  Indian  wisdom  there  is  no  fairer  flower  than 
the  Upanishads  and  no  fairer  fruit  than  the  Vedanta  Philosophy. 
This  system  grew  out  of  the  Upanishads  and  was  brought  to  its 
consummate  form  by  the  Great  Sankara  (exactly  one  thousand 
years  before  his  spiritual  kinsman  Scophenhaur).  Even  to  this 
day  Sankara's  system  represents  the  common  belief  of  merely 
all  .thoughtful  Hindus  and  deserves  to  be  widely  studied  in  the 


Colonel' Jacob  says,  "It  may  be  admitted'  that  if  the 
impossible  task  of  reconciling  the  contradictions  of  the  Upani- 
shads  and  rendering  them  to  a  hormonious  and  consistant  whole 
is  to  be  attempted  at  all,  Sankara's  system  is  about  the  only  one 
that  could  do  it. 

Dr.  Thibaut,   certainly  not   a  partisan   of   Advaita,   says, 
"  Sankara's  methods  enables  him  to  recognise  existing  differences 
which  other  systematisers  are  intent  on  obliterating.     And  there 
h'as  yet  to  be   made  a   more  important   admission  in  favour  of 
his   system.     It   is   not   only   more    pliable,    more   capable   of 
amalgamating  heterogenous   materials  than    other  systems,  but 
its  fundamental   doctrines  are   manifestly  in   greater  harmony 
with  the  essential   teachings  of  the  Upanishads  than  those  other 
systems.     The  .  Advaitic    doctrine    marks    a    strictly   orthodox 
reaction   against  the   combinations   of  non-vedic   elements  of 
beliefs  and  doctrines  with  the  teachings  of  the  Upanishads.    The 
philosophy  of  Sankara   would  on  the  whole   stand  nearer  to  the 
teaching   of  the   Upanishads,  than    the  Sutras   of  Badarayna. 
The  task  of  reducing  the  teaching   of  the  whole   of  the  Upani- 
shads to  a  system  consistent  and  free  from  contradiction  is  an 
intrinsically  impossible   one.     But  the  task,  being  given,  we  are 
quite  ready   to  admit   that   Sankara's   system  is   most  probably 
the  best  that  can  be  devised.     We   must  admit   without  hesita- 
tion that  Sankara's  doctrine  faithfully  represents  the  prevailing 
teachings  of  the  Upanishads  in  one  point  at  least,  viz.  that  the 
soul  or   the  self  of  the   sage,   whatever  its   original  relation  to 
Brahman    may    be,    is    in    the    end    completely   merged    and 
undistinguishably  lost  in  the  Universal  self." 

Rene  Guenon  of  France  says: 

"  As  a  matter  of  fact  the  Brahma  Sutras  being  based  directly 
and  exclusively  on  the  Upanishads  can  in  no  way  be  divergent 
from  them,  only  their  brevity,  rendering  them  a  trifle  obscure 
when  they  are  isolated  from  any  commentary,  might  provide 
some  excuse  for  those  who  maintain  that  they  find  in  them 
something  besides  an  authoritative  and  competent  interpreta- 
tion of  the  traditional  doctrine.  Sankaracharya  has  deduced 
and  developed  more  completely  the  essential  contents  of  the 
Upanishads.  His  authority  can  only  be  questioned  by  those 
who  are  ignorant  of  the  true  spirit  of  the  orthodox  Hindu 

38  T.  T.  D.  MONTHLY 

.tradition  and  whose  opinion  is  consequently  valueless.  In  a 
general  way  therefore,  it  is  his  commentary  that  we  shall  follow 
in  preference  to  others. 

Many  commentaries  have  been  written  on  Sri  Sankara- 
charya's  Brahma  Sutra  Bhashya,  the  best  known  among  them 
are  Panchapadika  by  Sri  Padmapadacharya,  Bhamati  by  Vachas- 
pati  Misra,  Nyayanirnaya  by  Anandagiri  and  Ratnaprabha  by 

Sri  Padmapadacharya  : 

Sri    Padmapadacharya    was    the    earliest    disciple    of  Sri 
Sankaracharya.     He  appears  to  have  belonged    to   the  south. 
His  place  of  birth  is  said  to  be  Chidambaram.     He  is  regarded 
as  an  Avatara   of  Vishnu.     His   original  name  was  Sanandana. 
He  was  initiated  into  the   Sanyasasrama  by   Sri  Sankaracharya 
and  became  a  favourite  disciple  of  the  Acharya.    After  a  time 
this  partiality    of   the   Acharya    for    Padmapada    roused  the 
jealousy  of  liis  co-disciples.    To  prove  the  depth   of  Padma- 
pada's   Gurubhakti,   the  Acharya   who   was  bathing   on  one  of 
the  banks  of  the  Ganga  asked  Sanandana  who  was  on  the  other 
bank  to  bring  him  his  clothes.    Unmindful  or  the  depth  of  the 
river  and  relying  solely   on  his  Guru's  Grace,  Sanandana  began 
unhesitatingly  to   walk  over  the  waters   of  the  Ganges,  his  only 
object  being  that  he  should  implicitely'obey  his  Guru's  order. 
Pleased   with    his    devotion    Ganga   Devi    put   forth  Lotuses 
whereever  he  Set  his  foot.     It  is  this  incident  that  gave  him  the. 
name   of  Padmapada.     He  refers  to  his   Guru  Sri    Sankara- 
charya as   Sishtagrani   (the   foremost  among  those  who  follow 
the  righteous  path).    He  is  the  author  of  Panchapadika,  the 
earliest  commentary   on  Sri   Acharya's  Brahma  Sutra  Bhashya. 
It  is  .said  that   once  on  his   way  to  Rameswaram  he  halted  in 
Srirangam  at  the  house  of  his  uncle.    He  left  Panchapadika  in 
the  care  of  his  uncle  and   went  to   Rameswaram;   during  his 
absence,  his  uncle  who  was  ,a  fanatical  Purva  Mimamsaka  read 
the  Panchapadika  and  finding  that  it  went  against  the  tenets  of 
liis  school   set  fire  to  his  house  so  that  along  with   the  other 
articles  in  the  house,  Pancha'padika  also  might  be  destroyed. 

Padmapada  returned  from  Rameswaram  and  found  that 
Ms  Magnum  opus  had  been  destroyed.  He  was  completely 
•brokenhearted.  He  returned  to  Sri  -Sankaracharya  and  jelated 


to  him  what  all  had  happened.  The  Acharya  consoled  him 
saying  that  he  remembered  some  portions  which  had  been  once 
read  over  to  him  by  Padmapada  himself  and  graciously  assured 
the  latter  that  he  would  reproduce  them  from  memory.  The 
portion  thus  dictated  by  the  Acharya  related  to  the  first  five 
padas  of  the  Brahma  Sutras  and  hence  it  is  that  it  came  to  be 
called  Panchapadika.  Even  this  portion  is  not  now  available 
and  what  all  is  now  extent  is  only  the  commentary  relating  to 
the  first  four  sutras.  A  special  feature  of  Sri  Padmapada's 
Panchapadika  is  that  he  has  explained  very  elaborately  the 
theory  of  Adhyasa  formulated  by  the  Acharya  in  the  beginning 
of  his  Brahma  Sutra  Bhashya.  There  are  several  commentaries 
on  the  Panchapadika,  the  most  important  of  them  being 
Prakasatma's  Panchapadika  Vivarana.  Besides  Panchapadika, 
Padmapada  has  written  a  commentary  on  Sri  Acharya's  Pra- 
paneha  Sara,  on  Atma  bodha  an  indepedent  work  called 
Swarupanubhava  and  a  work  called  Siva  Panchakshari  Bhashya 
wherein  he  expounds  the  real  meaning  of  Panchakshara  as 
being  the  quintessence  of  Advaita. 

Sri  Sureswaracharya : 

Sri  Sureswaracharya  was  the  foremost  of  the  disciples  of 
Sri  Sankaracharya.  Before  he  was  initiated  into  Sanyasa  he 
was  known  as  Mandana  Misra  or  Viswa  Rupa.  He  was  a 
native  of  Mahishmati  and  was  a  staunch  follower  of  Karma 
Kanda.  He  is  regarded  as  the  avatar  of  Brahma.  He  was  the 
disciple  of  Kumarila  Bhatta*  the  author  of  Tantra  Vartika,  a 
Purva  Mimamsa  work  of  great  authority.  Having  been  defeated 
by  Sri  Sankaracharya  in  the  course  of  a  debate,  Mandana  Misra, 
in  pursuance  of  the  pledge  undertaken  by  him  before  the 
commencement  of  the  debate,  embraced  Sanyasa.  He  was 
initiated  by  Sri  Sankaracharya  into" the  Turiyasrama  and  was 
given  the  name  of  Sureswaracharya.  Tradition  has  it  that  Sri 
Sankaracharya  originally  directed  him  to  write  a  sub-commen- 
tary on  his  Brahma  sutra  Bhashya,  But  the  other  disciples  of 
the  Acharya  being  suspicious  of  Sureswara's  fealty  to  the 
Advaita  doctrine,  inasmuch  as  he  had  been  a  staunch  Purva- 
mimamsaka  prior  to  his  conversion  to  Advaita,  represented  to 
the  Acharya  the  impropriety  of  commissioning  Sureswara  with 
the  task  of  writing  a  sub-commentary  on  the  Sutra  Bhashya,  lest 
the  latter  should  deliberately  misrepresent  the  message  of  the 


Bhashya.  The  Acharya  thereupon  directed  Sri  Sureswaracharya 
to  write  Vartikas  on  his  Taittiriya  and  Brhadaranyaka  Bhashyas. 
Sureswaracharya  accordingly  wrote  the  Taittiriya  Vartika  and 
the  Brihadaranyaka  Vartika.  Besides  these  two  Vartikas  he  has 
written  another  Vartika  called  Manasollasa  on  Sri  Acharya's 
Dakshinamurthi  Ashtakara,  •  and  also  another  commentary  on 
Acharya's  Panchikaranam.  It  was  Sureswara  who  put  forward 
and  developed  the  theory  of  Abhasa  Vada.  He  is  referred  to 
in  many  other  later  Advaitic  works  as  the  Vartika  Kara.  Sri 
Anandagiri  has  written  sub-commentaries  on  the  Taittiriya, 
Brhadaranyaka  and  the  Panchikarana  Vartikas.  Sri  Vidyaranya 
has  written  a  work  called  Brhadaranya  Varthika  Sara  on 
Sureswara  Brhadaranyaka  Varthika.  Besides  the  four  Varthikas 
mentioned  above,  Sureswaracharya  has  written  Naishkarmya 
'Siddhi,  Maha  Vakyartha  Panchikaranam  and  Moksha  Nirnaya. 
Before  taking  Sanyasa  he  had,  as  Mandana  Misra  the  staunch 
Purva  Mimamsaka,  written  Brahma  Siddhi,  Vibhrama  Viveka 
•and  Bhavaria  Viveka. 

Sri  Totakacharya: 

Sri  Totakacharya  was  another  disciple  of  Sri  Sankaracharya. 

His  original  name  was  Giri.    He  does  not  appear  to  have  been 

very  erudite.    But  what  he  lacked  in  scholarship  he  amply  made 

,up  with  his  intense  devotion  to  his   Guru.     The   Guru  always 

desired   that  he  should  be  present  at  the  time   of  the   daily 

lessons  to  the  Sishyas   and  often  delayed  the  lessons  till    Giri 

should  arrive.      Once    during  such  a  delay,    his  co-disciples 

^represented  to  -the  Guru  that  there  was  no   reason  to   wait  for 

Giri  since  he  was  not  quite  so  alert  at  understanding  them  and 

that  therefore  the    lessons    might  be    proceeded   with.      Sn 

Acharya  was  a  little  pained  at  this  attitude  of  the  other  disciples. 

He  therefore  mentally  blessed  Giri   who   had  gone  on  some 

errand.     Giri  came  hurrying  to  the  Acharya  dancing   with  joy 

and  reciting  8  slokas  beginning  with   "  Viditakhila  Sastra  Sudha 

Jaladhe".    All  these  slokas  were  in  Totaka  metre  and   so  he 

later  on  came  to  be  known  §  s  Totakacharya.    In  addition  to 

this  set  of  8  slokas  which  came  to  be  known  as  Totakashtakam, 

he  has  written  a  work,  called  Sruthi  Sara  Samuddharanam  in 

the  same  Totaka  rnetre,  in  which  he  refers  to   Dravidacharya  as 

"  Dravidopi ".    One  Sachchidananda  has  written  a  commentary 

on  this  Sruti   Sara   Samuddharanam.    There;  is  also   another 


commentary  called   Sambandhokti  the   name    whose  author  is 
not  known.  - 

Sri  Hastamalakacharya  : 

Sri  Hastamalakacharya  was  another  disciple  of  Sri  Sankara- 
charya.  He  is  said  to  have  been  the  son  of  Prabhakara,  the 
founder  of  what  is  called  the  Gurumata  of  the  Purva  Mimamsa. 
He  was  a  mute  from  his  birth.  When  Sri  Acharya  visited  Sri 
Valli,  the  native  place  of  Hastamalaka  in  the  course  of  his 
peregrinations  Prabhakara  brought  his  mute  son  before  the 
Acharya  and  implored  him  to  bless  his  son.  The  Acharya 
immediately  understood  that  the  boy  was  no  ordinary  mute  but 
a  Yogi.  He  therefore  asked  him  who  he  was.  The  boy  who  ' 
had  till  then  been  considered  a  mute,  burst  forth  in  reply  with 
a  poem  in  thirteen  verses  wherein  he  answered  that  he  was 
neither  a  human  being  nor  a  Deva,  neither  a  Brahmana  nor 
a  Kshatriya  but  that  he  was  Pure  Consciousness  "  Nija  Bodha 
Rupa."  The  verses  thus  constitute  such  an  invaluable  mine  of 
Advaitic  truths  that  Sri  Acharya  himself  has  deigned  to  write  a 
commentary  on  the  same,-  a  rare  instance  of  a  Guru  writing  a 
commentary  on  his  Sishyas  works.  Besides  Sri  Sankara, 
Ananda  Prakasa  and  Swayamprakasa  have  also  written  commen- 
taries on  Hastamalakiyam.  Two  other  commentaries,  by  two 
annonymous  authors  are  also  found  in  the  Government  Oriental 
Manuscript  Library,  Madras. 

We  have  thus  seen  how  the  Advaitic  tradition  was  conserved 
by  the  great  Acharya  and  his  immediate  disciples,  Sri  Sureswara, 
Sri  Padmapada,  Sri  Hastamalaka  and  Sri  Totaka  all  Master- 
Architects  of  Philosophy.  This  lofty  philosophic  edifice,  reared 
up  by  these  master-minds,  was  later  adorned  and  fortified  with 
invulnerable  works  by  the  itellectual  Titans  of  the  Gauda  or 
Uttaradesa  and  of  the  Dravida  or  Dakshinadesa.  It  is  curious 
to  note  that  Sri  Sureswaracharya,  the  foremost  among  the 
disciples  of  Bhagavatpada  Sankara  has  remarked  in  his  Naish- 
.  karmya  Siddhi  that  the  beacon-light  of  Advaita  was  lighted  by 
the  Gaudas  and  Dravidas. 

Probably,  Sureswaracharya  is  here  referring  to  that  great 
Gauda,  Gaudapadacharya  and  to  that  celebrated  Dravida,  the 
great  Bhagavat  Pada  Sankara,  the  plural  being  used  as  a  mark 


of  respect.  But  there  is,  in  this  pass  ge,  a  significance,  almost 
prophetic,  a  significance  which  perhaps  even  Sureswara  did  not 
suspect.  For  in  the  succeeding  ages,  it  was  the  Gaudas  and  the 
Dravidas  that  have  been  maintaining  the  blaze  of  Advaita  at  its 
highest  splendour. 

Such  luminaries  as  the  great  Vachaspati  Misra  of  Mithila, 
Madhusudana  Saraswathi  and  Brahmananda  Saraswathi  of 
Vanga  Desa  (Bengal),  Sri  Harsha  of  Kanya  Kubja,  (Kanouj), 
Sadananda  Vyasa  of  Kashmira  and  Krishna  Misra  of  Madhya 
Bharata  adorned  the  Advaitic  firmament  in  the  North.  In  the 
South  arose  stars  of  the  first  magnitude-splendid  geniuses  like 
Sri  Anandagiri  of  Cheradesa,  Sri  Vidyaranya  of  Karnataka 
desa,  Amalananda  of  the  Rashtrakuta  desa,  Sarvajnatmamuni 
of  the  extreme 'south,  Dharmarajadhwari  and  Nrsimhasrami  and 
Sadasiva  Brahraendra  of  Choladesa,  Appayya  Dikshita  of 
Kanchi  Mandala,  Bhattoji  Dikshita  and  Raghunatha  Suri  of  the 
Maharashtra  desa,  Bellamkonda  Rama  Raya  of  the  AndhraDesa 
and  a  host  of  others.  And  thus  arose,  after  the  sun  of  the  great 
Acharya  had  set  in  the  philosophic  horizon,  this  scintillating 
galaxy  in  the  firmament,  maintaining  through  its  blazing  splen- 
dour, the  Light  of  Advaita  at  its  very  best.  Even  the  present 
age  has  produced  scholars  who  have  largely  contributed  and  are 
still -.contributing  to  the  maintenance  of  the  glory  of  Advaitic 
Beacon.  Thyagaraja  Sastri  of  Mannargudi,  Panchapakesa 
Sastri  of  Pazhamaneri,  Hari  Kara  Sastri  of  Chidambaram, 
Bellamkonda  Ramaraya  of  Andhra  Desa,  Subrahmanya  Sastri 
of  Karur,  and  Anantakrishna  Sastri  of  Nurani  have  written 
many  works  on  Advaita,  In  short,  wherever  the  Vedas  have 
been  current,  being  handed  down  in  Guru  Sishya  Parampara, 
we  find  authors  of  works  on  Advaita  philosophy, 

(To  be  continued) 


The  pilgrims  are  requested  to  be  present  at  the  time 
Of  PAR AKAM ANT— assortment  of  offerings  of  coins  etc., 
received  in  the  Hundi  or  Koppera— conduofced  in  Sri  Varu's 
Tirumala,  in  the  afternoons  usually  at  the  time  of 

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List  of  Grihasthas  who  performed  special  A  r jit  ham  sevas 
during  April,    1957  in  Sri  Venkateswara  Temple,  Tirumaia. 

Date  Name  and  Address.  Sevas.  ^R^ 

2  Sri    MutKukumarappa  Reddiar,  Madras-10. 

S.  KalasabhisKekam      1.500 

5  ,,      A.  B.  RamanadKan,  Salem.                 Kalyanotsavnm  500 

6  ,,     K.  MadKavacHar,  Madras.                              do.  500 
,,      ,,     Mallikarjuna  Rao,  Guntur—  J.                         do.  500 
,,  Miss  A.  Vedavallidtama,  Madras.                        do.  500 
,,   Sri    A.  L.  Balasubramanyam  Cnetty,  Salem.  II  Cl.  Bran    750 

7  ,,      P.  S.  Doraiswamy,  Coimbatore.                       do.  750 
9      ,,      Syamatma,  BidaraKalli.                        Kalyanotsavam  500 
.,  Sirit.   Edanur  Mallamma,  Edanur.                         do.  500 

10  Sri    H.  Harramantha  Gounder,  Errapatu.           do.  500 

12  „     Ramainh  Gu&arla,  NandKed.                   II  CL  Brah.  750 

13  ,,      S.  Partkasarathy,  Madras.                          N.  Kanuka  750 

14  ,,     R.  P.  M-unaswamyappa,  Bangalore.      II.  Cl.  Brah.  750 
,.      Smt.  R.  KomalaTnmal,  Kolac.                  Kalyanotsavam  500 

15  Dr.  K.  G.  Sata&opan.  Nellikuppam.                    do.  500 
,,    Sri  Srinivasa  TholappacKari,  Hospet.                 do.  500 

17  „     K.  A.  V.  Eswaran,  Madras.                           do.  500 
„      ,,      H.  A.  Manickya  Setty,  Bangalore.                do.  500 

18  ,,      K.  Venkatadevarayulu,  Kotipati.                  do.  500 

19  ,     B    K.  K.  Sin&K.  Banfealore-4.                        do.  500 
,.     „     K.  L.  Tirvari,  Madras-19.                              do.  500 
„      „     Dharnidhar,  HinGoli  Dn.                          N.  Kanuka  725 

20  ,,     B.  Kameswara  Rao,  Kathapatti.      Kalyanotsavam  500 

22  ,,      Srira-n&achar,  Baroda.                                       do.  500 

23  ,,      R.  Varadarajan,  CKm&leput.                            do.  500 
,,      ,,     R.  Ran&achari,  C-.lcutta-l.                             do.  500 
,,      ,,     Kasthuri  Srinivasan,  Madras.                         do.  500 
,,    Tne  Director,  Gannon  Dunkerly  &  Co.             do.  500 

24  Sri  Be&en  Hickappa,  Kodur.                                  do.  500 
,,      ,,      V.  Mtmivenkataswamy  Naidu,  K.  G.  F.      do.  500 

26  „     Raja  Badrilal  Pannalal  Pitni,  Hyderabad    do.  500 
.,   Smt.,  Mysore.                                       do.  500 
,,    Sri  M.  C.  Munaswamy,  Mysore.                      I  Cl.  Bran.     1,500 

27  ,,     Justice  C.  A.  Vaidyalin&am.  Madras 

.  KalasabKisKekam     1,500 
,,      ,,     D.V.  Ramaswami  Gounder.  Madras.  Kalyanotsavam     500 

28  „     V.  S.  Mahalin&am,  Kulitnalai.                       do.  500 

>.@   f&r 
13_5—57     Chandragrahanam. 

14—5 — 57     Tirupati  Gangajathara. 

3_  6 — 57     Tirupati  Sri  Govindarajaswami  Brahraotsavam 


7—6 — 57  j  Garudotsavam. 

10—6 — 57  „  Rathotsavam. 

Tiruchanur  Sri  Sundararaja  Swami  Avatharotsavam. 

25 — 6 — 57     Sri  Krishna  Pushkaram. 

16 — 7—57     Dalcshinayanam — Tiruraala  Sri  Vari  Anivara  Asthanam. 

is  held  under  the  auspices  of  T.  T. 
Devasthanams  at  Tiruniala  (Tirupati) 
this  year  from  6th  May  '57  for  a 
period  of  four  weeks,  when  eminent 
scholars  will  deliver  discourses  on 
religion,  Hinduism,  Philosophy  etc., 
to  the  teacher-pupils  of  the  School. 

Printed  at  T.T.D.  Press,  Tirupati  and  published  bv  Sri  C.  Annn 

?'3?    TT,k>-  vi.  '     ''    •"*•"-" 


GENERAL: — Height  2820  Feel  above  sea  level. 
Temperature  .-—Maximum  94°  Minimum  60C 
Rainfall  40"—  Population  :  4000. 


Rs.  A.  P. 

1       Sri  Venkateswaraswarai  Temple,  Tirumala         •    2,39,084  5  0 

2.  Sri  Padmavathiamma  Temple,  Tiruchanur         •-•        2,251  5  9 

3.  Sri  Govindarajaswarai  Temple,  Tirupati             •••        4,100  9  8 

4.  Sri  Kothandararaaswami  Temple,  Tirupati          -••            729  15  3 
5      Sri  Kapileswaraswatni  Temple,  Tirupati             •••            237  10  0 

Total   '-2,46,403  13  8 


MAY,    1957 

Number  of  pilgrims,    accom-  [  at  Tirupati            ...  60,349 
modated   in  the    choultries  •/ 

in  the  month :                            I  at  Tirumata           ...  43,215 

Number  of  pilgrims,  who  availed  f  Adults                 —  84,921 


to  Tirumala  in  the  monlh  :          (  Children             ---  1O,619 

VoL.  VIII  JUNE  1957  "         .  No,,  '6..' 

NEWS  FOR;  THE  MONTH,  OE  MAY,    195,7' 

NintK  Session  of  tHe  Summer  ScHool  of  Hindu  Religion 

was'conductied'at  Timmala  by  T.  T.  Devasthanams  for  4 
weeks  from  6-5^-57  to  T-6-57.  87  lectures  were  delivered  in  the 
school  by  eminent  scholars  on  religion  and-  other  subjects  viz., 
Vedas  and  tHe  Upanishads,  Temple  architecture  and  iconograpy, 
Dharmasastras  Ramayana  and  Bhagavata-.  All'the  fifty  students 
selected"  for  the  course  attended3  the  school.  Among  the  scholars 
who  addressed0  tHe  teacher-pupils  wire  Dr.  Purushotham, 
Dr.  K.  C:  Varadachari,  Sri  K.  S.  Ramaswami  Sa&tri,  Sri  D. 
Ramaswami  lyengar,  Sri  T.  N.  Srinivasan,  Srimathi  Yutukuri 
Lakshmikanthamma-..  SwK,  L,..  Vyasaraya  Sastri,  Sri  K.  Ven- 
kataswami-Naidu,  Sri* Chidamharasas-tri- and.  Prof  SrifSankara- 
narayana.  Sri  S.  B.  P.  Pattabhirama.  Rao,  Minister  for 
Education*  Andhra-State'addressing  the  school  stressed  the  need 
for  the  spread  of  religion  in  this  state.  The.Hand  book  of  Hindu 
Religion,  published  by  the  T..T.  Devasthanams  formed  tfie  text 
book,  for.  instruction  in  this  course,  Sri,  T.  K.  V.  N.,  Sudarsanar 
chariar  of  S.  V..O.  College  taught  the. fundamentals  of  Hindu 
religion.,  An  examination  on  the  text  book  was  held: at- the  end 
of  the -course.  A-ll  tha  students'  fared,  well  and  the:  first  three 
were,  given  prizes  to >  (!*)»  Sri  C.,Srinivasa  Raghavan^.  (2)  Sri  K. 
SubramanyaiPillaii  and  (3)  Srimathi  Y.  K.  RajeswarL  Out  of 
the  50  students  44  belonged  to-  the,  state  of  AndhrasBradestt, 
5  Madras  State  and  1  Uttara  Pradesh* 

At.  at  conference  held  at  the  residence  of  the  Chief  Minister, 
Andhra  Bfade&bj,  Hyderabad  on  18th:  May  1957  decisions 
were  taken -to.  con  struct  in  the  200  acres,  site  opposite.the  present 
Government  Hospital-  at  Tirupati,,  a  1QO<  bed!  Hospital  from 
the  donation* of  Rs.  5.  lakhs  from  S,ri  Radhakrishna  R-uia  with 
contribution  of  R's.  10  lakhs  from' T.  T..Devasthanam.Si,  After 
spending>the  necessary-  amo,unt.  on  the,  construction  of  buildings 
required  for?  administrative;  blocks,,  equipments;  fittings-  and 
other  non-recurring,  expenses,,  the  balances*  if  any,  are:  to-be 
retained^  as  a  corpus^  in  Government  securities  ear- marked  for 
futuce  expansion. of' the  -hospital.  The  hospital  when  completed 


would  be  maintained  by  the  Government  and  there  would 
be  an  Advisory  Body  attached  to  the  Hospital  on  which  Ruia 
family  would  nominate  2  members,  Deyasthanams  2  members 
and  Government  5  members.  Shri  Ruia  will  be  consulted  in  the 
preparation  of  the  plans  and  designs  of  the  hospital.  The 
hospital  is  to  be  named  as  "Ruia  Hospital  ",  or  as  may  be 
desired  by  the  donor.  The  conference  was  attended  by  the 
Chief  ^Minister,  Finance  minister,  Shri  A-  C.  Subba  Reddy, 
M.L.A.,  Chairman,  Board  of  Trustees  T.  T.  D.,  Shri  P.  Laksb- 
miah,  Commissioner  H.  R.  &  C.  E.,  Shri  C.  Anna  Rao,  Exe- 
cutive Officer,  T.  T.  D.,  Shri  Radhakrishna  R.  Ruia,  Shri  L.  N. 
Gupta,  Secretary,  Health  Dept.  and  Major  K.  N.  Rao, 
Director  of  Medical  Services.  These  decisions  were  later 
approved  by  the  Board  of  Trustees  at  their  meeting  held  on 
30th  May  1957  at  Tirumala. 

The  T.  T.  D.  Electrical  undertaking  was  taken  over  by  the 
Andhra  Pradesh  Government  on  22nd  May  1957,  through  their 
Anantapur  Superintending  Engineer  (operation)  Sri  V.  Parva- 
theesan.  This  was  in  pursuance  of  this  policy  of  the  Govern- 
ment to  take  over  the  electrical  undertakings  from  the  private 
liscencees  periodically  and  nationalise  them  in  the  course  of 
some  years  and  at  the  request  the  Devasthanam  made  the 
Government  in  November  1956,  to  take  them  over  immediately 
and  pay  the  compensation  in  1961-62,  as  it  might  not  be 
possible  for  them  to  carry  out  any  extention  scheme  in  the  face 
of  the  impending  nationalization,  subject  to  the  condition  that 
the  Government  execute  all  electricity  works,  for  which  the 
Devasthanam  had  committed  itself. 

The  Devasthanams  had  been  serving  as  a  licensee,  purchas- 
ing current  from  the  Government  in  bulk  to  supply  the  whole 
of  Chandragiri  taluk,  including  for  their  own  institutions  for  the 
last  25  years.  A  number  of  agricultural  connections  were 
given  by  the  Devasthanams  during  days  of  drought  to  help 
*  grow  more  production.'  The  area  of  operation  was  40  square 
miles  and  the  monthly  collection  Rs.  45,000.  So  far  connec- 
tions have  been  given  for  34  villages.  There  were  nearly  3,800 
-service  connections  on  the  date  of  transfer  of  the  electricity 
undertaking.  The  Devasthanams  are  advancing  an  amount  of 
Rs.  3  lakhs  to  the  Government  to  carry  out  extension  of 
electricity  to  27  more  villages  as  it  had  already  collected  the 

f.T. -D.  MONTHLY 'BULLETIN  .  5 

deposits  from  ryots.  This  amount ''will  be  returned  to  the 
Devasthanams  along  with  the  compensation  amount  in  1961-62, 
The  present  Electrical  Engineer  of  the  Devasthanams  Sri  K.  R, 
K;  Murthy  will  continue  to  remain  as  (Govt.)  Divisional  Engi- 
neer (Operation),  Tirupati. 

Sri  J.  V.  Narasinga  Rao,  Minister  for  Power  and  Electricity 
paid  a  visit  to  the  Devasthanam  Office  on  the  same  day.  Sri 
C.  Anna  Rao,  Executive  Officer,  T.  T.  Devasthanams  received 
him.  The  minister  promised  to  look  into  the  question  of 
Devasthanam  receiving  the  H.  T.  bulk  supply  at  the  foot  of  the 
hills  for  distribution  at  Tirumala  by  the  Devasthanams  and  to 
sell  the  energy  to  the  consumers  there,  so  that  an  uniform  and 
unified  system  of  management  at  the  top  of  the  hill  might  be  had, 
which  arrangement  would  enable  the  Devasthanam  to  have 
concessional  rates  applicable  for  such  bulk  supply,  resulting 
in  a  monthly  savings  of  Rs.  3,000  to  the  temple. 

The  meeting  of  the  Board  of  Trustees  of  the  Tirumala* 
Tirupati  Devasthanams,  was  held  on  30th  May,  1957  at 
Tirumala  under  the  Presidentship  of  Sri  A.  C.  Subba  Reddy, 
Chairman.  Sris  R.  Nathamuni  Reddi,  M.L.A.,  G.  Venkata 
Reddi,  Alapati  Venkataramiah,  M.L.A.,  and  Y.  Subba  Rao, 
members  attended  the  meeting.  Sri  C.  Anna  Rao,  Executive 
Officer  was  present. 

At  the  commencement  of  the  meeting  the  Board  adopted  a 
resolution  recording  their  deep  sense  of  sorrow  at  the  demise 
of  Sri  T.  Prakasam,  former  Chief  Minister  and  a  Veteran  leader 
of  Andhra. 

The  Board  of  Trustees  decided  to  inform  the  Government 
in  reply  to  a  communication  that  the  Devasthanams  would  be 
willing  to  accommodate  the  Veterinary  College  at  Tirupati 
on;  the  first  floor  of  the  building  proposed  to  be  given 
for  the  Polytechnic  School  in  Kapilatheertham  Road  and  place 
the  Dairy  Farm  of  the  T.  T.  Devasthanams  at  their  disposal. 

The  Board  resolved  to  meet  the  non-recurring  :  expenditure 
of  Rs.  55,000  and  one-third  of  the  annual  recurring  expenditure 
of  Rs.  1,40,226  for  a  period  of  five  years,  in  respect  of  the 
proposals  of  the  Government  to  establish  a  Botanical  Garden 
and  a  Fruit  Research  Station  at  Tirumala  under  the  I.  C.  A.  R. 


The  Board, resolved  to  make  arrangements, for  publicity,  sale 
pf  publications^,  exhibitions^  Parana  KalakshepamSj,  religious 
discourses,,  etc,,,  during  the  days,  of.  the  Krishna  Pushkaram 
Festival  for.  the  period  from  2L--6 — 57  toi  2-r-7^— 57.  on-behalf 
of  T.  T.  Devasthanams. 

The  Board  accepted  of  the  decisions  of  "the  Conference  held 
on  18 — 5 — 57  at  Hyderabad  in  regard  to  the  establishment  of  a 
100- bed' Hospital  at  Tirupati. 

The.Board  requested  the.  Executive:  Officer- to  get.  a. scheme 
prepared  for  the  establishment  of  a, 'Zoo'  at  Tirupati  and  it? 
development  in.a  planned  manner. 

The  Board  sanctioned  the,  purchase  of"  more  number,  of 
buses  to  relieve  the  congestion  in  the  bus  traffic  to  Tirumala. 

The  Board  sanctioned'  an'  estimate-  of  R's'.  7,875;i000  for 
the.  construction  of  a-  three- storeyed  building, for the  Sri  Padma- 
v-atbi  Women's  College  at  Tirupati. 

The  Hoard  sanctioned  an  estimate  ofRs.  9'5  lakKs  for 
the  construction  of  another  big  Choultry  at  Tirumala  like  the 
one  at  Tirupati  with  150  well-equipped  rooms,  as  the  accommo- 
dation available  at  Tirumala  is  found" to  be  inadequate  ihspite 
of  the  addition  of  new  buildings^  every  year. 

The  Board  .sanctioned,  the  estimate,  for  Rs.,  9.5,400  .fon  cons? 
truciiomof  22' tenements* over  the;  1st  floorofi  Thousand  Pillared 
Mantapam,  Tirumala. 

The,  Board  accepted, the.  sum,  of  R&.  1250.  sent  by  Messrs; 
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TMrappayai*— Thiroyentbavaiiihi  Tamil: fon  5000  copies, 
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K.  Srinivasan,  P.R.O,,  Southern  Railway. 

RIRANYAKASJPU.ftheMng  of  Daityas,  was  at  !the.  height 
•  of- his. glory  and  power,.  He  had  in  born  hatted;of  God 
VdshnUibecause  his  brother  Hiranyaksha  had  been  killed  by  him. 
He  had,  therefore  taken  a  vow  :to  wreak  vengeanee«on  ,the 
D.evas.  JHe  ordered  .that  the  name  of  Vishnu  should  not  be 
uttered  by  any. of  his  subjects.  The  performance  of  ;yagna  and 
all  rituals  .were  interdicted  since  the  Vedas  established  the 
existence  of  God  Vishnu.  The  .word  Han  was  eliminated  from 
all  books  and  the  mind  of  his  subjects. 

Hiranyakasipu's  one  desire  was  to  -conquer  death  and 'with 
that; end  in  view = he  stipulated  the  request  that  -neither  water  ?nor 
fire,  man  nor  God,  animate  nor 'inanimate,  inside  nor  outside, 
neither  on  earth  nor  in  the  air,  neither  by  weapons,  day  nor 
night  should  be  the  cause  or  time  for  his  death.  The  Creator 
granted  his  request.  Hiranyakasipu  .blessed  with  his  boon 
became  a  .tyrant.  He  felt  that  Might  was  right, 

Hiranyakasipu  appointed  :Shanda  and  Marka  as  teachers  to 
his  ?s<m  fPrahlada.  Shanda  ;and  Marka  were  the  sons  of 
S,iikrachar;ya,  ths  .priest  of  the  demons. 

Prahlafla  as  a  Divine  Child. 

It  is  futile, to  recount  Piahlada!s  excellences  which  are  innu- 
merable. The  greatness  of  Prahlada,  in  whom  could  be  seen.a 
natural  affinity  for  Lord  Vasudeva  is  referred  to.  Having  laid 
aside  playthings  even  as  a  .child,  Prahlada,  who  looked  like  a 
dunce  by  reason  of  his  mind  'being  fully  absorbed  in  theTLord' 
and  whose  soul  was  possessed  hyXord  Sri'Krishna,  as  though 
by  some  spirit,  did  not  view  the  world  as  such  (as  it  appears  to 
w.ofldly  men,  "but  as  "full  of  Sri  Krishna).  .Sitting  or  walking, 
eating  or  drinking,  lying  down  or  speaking,  he  was  never 
conscious  of  these  acts,  finding  himself  constantly  folded  in  the 
armsiof  iliord  ;Go3vinda '(the tprotectorsof  cows).  Now Ihe  *would 
cry  »'(in  ;agony  at  :the  sudden  .disappearance  :0f  the  iLord),  (his 
mind  roverwhelmed  wilh  the  thought  of  Lord 'Vishsnu ;  now 
(when  the  .Lafdjappearediagaiii)  he  laxrghed  ;andtfull  of  delight 
at  His  thought  he  would  now  sing  His  *praises  at  the  pitch  of 
his  voice.  ,He  .would, Shriek  .with. qpen  throat  and  .dance  .casting 
alltba&  winds  ,(as. it  were).  .'Now  imagining  »him- 


self  to  be  (none  else  than)  the  Lord  and  completely   merged  in 
Him,  he  imitated  His  doings. 

One  day  Hiranyakasipu  asked  his  son  what  the  latter 
regarded  as  good.  Prahlada  replied  that  souls  whose  mind  is 
ever  disturbed  with  the  false  ideas  of •'.!•*  and-*  mine  *  held  this 
to  be  good,  that  having  abandoned  one's  home,  which  degrades 
one's  soul,  and  is  just  like  a  well  whose  mouth  is  hidden,  one 
should  go  to  the  woods  and  take  refuge  in  Sri  Hari. 

On  hearing  the  words  of  his  son  (Prahlada)  so  full  of  faith 
in  Lord  Vishnu,  the  demon  (Hiranyakasipu)  laughed  and  said: 
"  The  intellect  of  youngsters  is  perverted  by  the  machinations 
of  others.  Let  the  child  be  properly  guarded,  so  that  his 
intellect  may  not  be  perverted  by  Brahmans  devoted  to  Vishnu 
and  living  incognito  at  the  preceptor's  residence. 

As  for  the  vision  of  Prahlada  he  saw  the  supreme  spirit 
itself  described  (by  the  wise)  as  one  whose  ways  cannot  be  easily 
comprehended  by  those  that  are  labouring  under  the  misappre^ 
hension  that  "  he  is  my  own  and  he  is  another  ",  and  in  whose 
quest  even  (great)  exponents  of  the  Veda  such  as  Brahma,  the 
Creator,  get  bewildered.  Indeed  it  is  He  who  is  responsible  for 
changing  his  outlook  and  making  it  universal.  He  told  his 
preceptors  that  just  as  iron  moves  of  itself  in  the  vicinity  of  a 
magnet,  so  his  mind  unaccountably  was  drawn  towards  Lord 
Vishnu  who  holds  the  discus  Sudarsana  in  one  of  His  four 

Having  brought  Prahlada  to  their  residence,  the  Preceptors 
of  the  Daityas  praised  and  coaxed  him  and  questioned  him  in 
soft  words  as  to  wherefrom  he  imbided  the  perversion  of  his 
intellect  which  was  not  found  in  the  other  daitya  boys  who 
were  his  companions.  They  pleaded  with  him  to  reveal  who  his 
teachers  were  and  if  the  aberration  of  his  mind  was  brought 
about  by  others.  .'''.- 

Prahlada  replied  that  it  is  only  His  Maya  that  brings  about 
the  false  notion  in  men's  mind  that  one  is  one's  own  and  one  is 
another  when  the  Lord  is  propitious,  the  false,  notion  in  men, 
embracing  the  destruction  that  "another  is  he  and  another  am 
I"  found  in  beasts,  is  dispelled. 

The  preceptors  taught  the  child  by  texts  dealing  with  the 
firstthree  objects  of  human  pursuit,  earthly  possessions,  gratifi- 


cation  of  the  senses  and  religious  merit  not  with  final  beautitude. 
One  day  Hiranyakasipu  asked  Prahlada  his  child  to  repeat  some- 
thing excellent  which  the  child  had  fully  mastered. 

Prahlada  replied  : 


To  hear  the  names,  praises  and  stories  of  Lord  Vishnu  and 
chant  them,  to  remember  Him,  to  wait  upon  Him,  to  offer 
worship  and  Salution  to  Him,  to  dedicate  one's  actions  to  Him, 
to  cultivate  friendship  to  Him  and  to  offer  one's  own  self  to  Him 
are  reckoned  to  be  the  highest  forms  of  learning.  Mind  becomes 
pure  by  the  practice  of  these  nine  methods  of  Bakthi. 

Indeed  a  hundred  years  is  reckoned  to  be  the  length  of  a 
man's  life  Half  of  it  is  of  no  use  to  a  man  who  has  not  been 
able  to  subdue  his  mind  ;  for,  consigned  to  blinding  ignorance 
he  remains  lying  down  during  the  night.  Twenty  elapses  in 
infancy,  when  the  fellow  remains  steeped  in  ignorance  and  in 
boyhood,  when  he  remains  absorbed  in  play  ;  and  twenty  years 
roll  by  in  helplessness,  when  his  body  is  in  the  grip  of  senility. 
The  rest  actually  passes  away  in  negligence,  when  the  man 
remains  attached  to  his  home  through  desire  which  cannot  be 
easily  satiated  and  through  overwhelming  infatuation. 

•ft  II 

Srimad  Bhagavata, 
Then  Hiranyakasipu  devised  many  methods  to  kill 
Prahlada.  He  first  ordered  his  armed  men  to  kill  him  by 
weapons.  Prahlada  sat  in  deep  meditation  of  God  Vishnu  and 
no  arrow  or  any  deadly  weapon  could  cause  him  any  injury. 
He  remained  unaffected.  Then  the  royal  elephants,  were 
ordered  to  tread  upon  him  ;  serpents  bit  him ;  he  was  hurled 

tO  iT.  T.  JX  MONTHLY  eB 

down  from  .mountain  tqps  ;  his  .food  .was  poisoned  ;  .the  five 
elements  ,werekroused  against  him,;  .but  all  these  attempts  to 
kill  him  proved  futile.  ?Hiranyakasipu  was  5in  a  ,fix  and  he 
began  to  think  as  to  what  might  be  the  ultimate  result  of  this 
conflict  between  him  and  his  son. 

One  day,  he  looking  at  Pr-ahlada  said-:  '"Where  is  that 
Lord  of  the  universe  ather.thanrtne,,  that  has  :been  often  men- 
tioned by  you,  O'  wretched  one?  If  it  is  urged  that  he  is 
everywhere,  whereTore  is  he  not  seen  in  ihe  Pillar  ?  I  being 
alMn-all,  here  do  'I  sever  your  head  from  your  trurik,  a'braggaft 
that  you  are.  Let  Hari  wfro  is'the  asylum  -sought  'for  by  you, 
protect  >youito-day  !."  Thus  tormenting  again  and  again  -his 
son,  '"Hiranyakasipu'sprang  from  his  exalted-seat,  and'knodked 
the  pillar  with  his  'fist.  That  very  moment  there-rose  in  that 
pillar  a,  most  terrific  .crash,  as  a  result  .of  which  the  Shell  ,o.f  the 
cosmic  .cracked  and  on  ^hearing  which  it  reached  the  spheres 
of  -Brahma  and-others.  They  for  their  part  .actually  ;suspected 
the  ,  dissolution  <o.f  their  »v;ery  abodes.  Jn  order  .to  substantiate 
the.uttaran,ee.0f;His  servant.  and  <His;  presence  amaU-objects,  (the 
Lord  appeared  in  theipillar.of  the  court,  assuming  a  'queer  .focm 
which  was  neither  fthat  of,  a.  beast  nor  .that-of.a  .human  being, 
bearing  the  form  of  a  man-lion,  threw  *Hiran-yakasipu  ;away 
down  .atsthe  entrance,  ..on  iHis/thighs,  as  a  serpent  would  rknock 
down  a  rat,  itore:hinv  with  His  claws  and  -killed  shim  in  an  even- 
ing hour  which  was  neither  -a  day  n.or  might  thus  without 
violating  the  boons  granted  "by  the  Creator  to  Hiranyakasipu.  , 

It  is  said  that  "Prahlada  did  penance  even  when  he  was  in 
embryo  for  1000  years.  EJhtuvasthe  gteat  devotee-did  penance 
for  six  months  and  came.  back  to  the  Kingdom  and  did  further 
penance.  Prahlada  represents  WT<JI  speciality  in  Bakthi.  Hence 
his  devotion  to  the  Lord  ,is  .considered  -greater  ^than  that  of 


The,  pilgrims  are  requested  to  be  present  at  the  Itime 
Of  PA"RA"KAMANl—  assortment  of  offerings  of  coins  etc., 
received  in  the  Hundi  or  KLoppera  —  conduated  in  Sri  Varu's 
Tirurnala  in  the  .afternoons  usually  .at  the  time  of 

(Continued  faomfprevio us  -issue;} 



.-Sri  Ananthanandendra  Saraswathi 

Sri  ^imuktatman : 

Sri  Vimuktatman  ds  an  limportatrt  writer  on  Advaita. 
Sa&v3Jnatma;isfers;tD  "Mukti  Kovida  *'  ,in  cverse  14 <tff •  Chapter 
IV  jaf  his;Samkshepa::Sariraka.  Madhusudana  Saraswathi'm  -his 
commentary  oruthe  rSamkshepa  SaTiraka,  Sara  Sangraha,  sa-ys 
that -the  Mukti  S.,ovrda  mention eddn  verse  14  is'the  /author  «df 
Ishta ,  Slddhi » (Ishtasiddhikara).  Ntsimhasrami  and  Ramatirtha, 
two •>. other  commentators -an  SamksheparSariTaka,  aJso  say  that 
Mukti'Kiovida  refers \tothe  Ishta  :SiddM  Kara.  Ishta  Siddhi 
is  -.the  iwouktof 'Sri  -¥imukta:tnTan.  JHe.  should  theieforeibetplaced 
eaEliertthan  -Sarvajnatman.  .Chttsukhacharya  alsonrefers'to  him 
in -his  Tatwaptadrpika.  iBfisidets  Ishta  'Siddhi,  ;he  has  ^written 
antother  motk  calLed ,  'SBramana  Vada.Nimaya.** 

Sri 'Sarva'jndtma  .Muni : 

Sr,i,Sar.vajnatma;;saidito  be  a  disciple  of  Sri  'Sanka- 
racharya  ^nd  ;his  immediate  .successor, to  the  Kamakoti  -Pitha. 
In  his,Samk&hqpa,Sariraka,Sar<vajnatma  says  he  wrote  the  woik 
during  the  .reigmaf  Manukuladitya.  His  Magnum  ^Qpus,  ithe 
Samkshepa  ISarirak^,  as  .its  name  itself  dmplies,  ,is,an  abri4®&- 
ment  of  ,Sri  .SankaracharyaJs  JBrahma, Sutra  Bhasljya.  He  .has 
got  «an  indivaduality  of  his  .own,  sand  discusses  /m any  topics 
geEmans  to  .the  .issues  n ot, previously  ^ discussed  by  the  Acharya. 
There  are \ahout.,eight  .commentarijes  on  Samkshepa  SaTirak^^Qf 
.which  Madliu&udana  .Saraswathi. and  Nrasimhasrami, 
are  the  .most  important.  Sarvajnatmads*  one;Qf  the  Hierarchy  ,of 
the  Advaita  ^Acharyas  worshipped  -at  ?the  time  of  Vyasa  P.uja. 
Besides  .Sarnkshepa  .Sariraka  .lie Jias  .wdtten  two^therwoEks  i.e. 
Pancha  Erakriy^  .and  JRramana  ,Laksliana. 

Sri  Vacha^pati  sMisra  : 

Vachaspati  Misra  seems  to  shave  feeensa  native  ,0f  .Mithila. 
.He  was  a<versatilfi  ^scholar  and  :a ^writer ;6f  vast  -.distinction  who 
has  ^written. authoritative  Ttonres  on.all  ;the-IDaraanas?of  Jhisstimes. 
Bhamati,  .his  imaaterly  icommentary  ion  :Sri  SaiikaEachaEya1* 
Brahma  Sutra  JBhashyaJS!theimQStifamQus;scholiast  that  is  ^always 

read  J 


According  to  a  tradition  current  among  scholars  (vide 
page  X,  line  6  to  26,  Bhamati  Chatussutri-Suryanarayana  Sastri 
and  Kunham  Raja.  T.  P.  H.)  Vachaspati  Misra  named  his 
sub-commentary  on  the  Brahma  Sutra  Sankara  Bhashya  after 
his  wife,  whose  dutifulness  and  uncomplaining  submission  to 
his  will  earned  for  her  this  unique  celebrity.  From  the  very  day 
of  his  marriage  with  Bhamati  when,  he  had  to  listen  to  scholarly 
discussions,  Vachaspati  was  impelled  to  devote  himself  heart 
and  soul,  to  writing  tomes  on  all  the  Darsanas,  expounding 
therein  dialectice  of  a  brilliant  order.  But  more  than  the  com- 
position of  all  these  works,  his  labours  in  the  cause  of  Brahma 
Vidya,  that  took  the  form  of  his  masterly  Scholiast,  his  magnum 
opuSj  on  the  Brahma  Sutra  Sankara  Bhashya,  so  much  engrossed 
his  attentions  and  his  energies  that  he  entirely  forget  the  exis- 
tence of  his  wife,  who,  however,  during  all  his  years  of  unremit- 
ting scholarly  labours,  waited  on  him  with  the  exemplary  wifely 
devotion  such  as  could  be -met  with  only  among  Hindu  Wives. 
When,  however,  Vachaspati  had  finished  his  Sastric  labours,  he 
was  far  past  the  meridian  of  life.  Almost  suddenly  he  seemed 
to  awake  to  the  existence  of  his  wife  Bhamati  on  whom  he  had 
not  bestowed  a  single  conjugal  attention.  Deeply  touched  by 
her  uncomplaining  devotion,  and  sorely  troubled  by  qualms,  he 
begged  her  forgiveness  for  having  so  callously  neglected  her. 
Bhamati  assured  him  that  she  was  supremely  happy  to  have 
served  her  Lord.  With  becoming  modesty,  however,  she 
submitted  that  her  only  regret  was  that  she  was  not  blessed 
with  progeny  to  perpetuate  their  race.  Vachaspati,  who  was 
now  on  the  wrong  side  of  sixty,  assured  her  that  she  need  not 
rue  the  absence  of  progeny.  He  said  he  would  immortalise  her 
and  her  exemplary  wifely  devotion  by  naming  his  masterly 
commentary  on  the  Sankara  Bhashya  after  her.  Hence  it  was 
that  this  Commentary  came  to  be  called  Bhamati.  Thus  was  a 
tardy  but  sincere  reparation  meted  but  to  a  neglected  wife. 

This  work  says  Vachaspati,  was  written  during  the  reign  of 
King  Nrga.  The  name  Bhamati  is  associated  with  one  of  the 
two  main  schisms  of  Sri  Acharya's  interpretation  of  the  Brahma 
Sutras  called  the  Bhamati  Prasthana,  the  other  being  Vivarana 
Prasthana  after  Prakasatma's  Panchapadika  Vivarana.  There 
are  about  six  commentaries  on  Bhamati,  the  best  known  of  them 
being  the  Kalpataru  by  Sri  Amalananda.  Besides  the  Bhamati, 


Vachaspati  Misra  has  written  (1)  Brahma  Tattva  Samiksha,  a 
commentary  on  Mandana  Misra's  Brahma  Siddhi  (2)  Nyaya 
Kanika,  a  commentary  on  Mandana  Misra's  Vidhi  Viveka, 
(3)  Tattva  Bindu,  an  independent  work  on  the  Purva  Mimamsa 
of  the  Bhatta  School,  (4)  Sankhya  Tattva  Kaumudi,  an  inde- 
pendent work  on  the  Sankhya  Darsana,  (5)  Nyaya  Kanika 
Tatparya  and  (6)  Nyaya  Suchi  Nibandhana,  a  supplement  to 
No,  5. 

Vachaspati  is  said  to  be  the  originator  of  what  is  called  the 
Avachchheda  Vada.  He  is  always  appealed  to  in  many  later 
works,  whenever  weighty  support  is  sought  for  establishing  a 
particular  philosophic  stand. 

Sri  Prakasatman : 

It  was  Prakasatma,  who  brought  Padmapada's  Pancha- 
padika into  greater  popularity,  through  his  learned  commentary 
thereon  called  the  Panchapadika  Vivarana.  As  has  been  already 
said,  he  was  the  orginator  of  the  Vivarana  Prasthana.  Later 
writers  refer  to  him  as  the  "  Vivaranakara."  He  is  one  of  the 
Brahma  Vidyacharya's  worshipped  at  the  time  of  the  Vyasa 
Puja.  Several  sub-commentaries  have  been  written  ori  the 
"Panchapadika  Vivarana,  the  most  important  of  them  being 
Tattva  Dipana  by  Akhandananda  Muni.  Prakasatma  has 
written  three  other  works,  namely  S a riraka  Nyaya  Sangraha, 
Sabdanirnaya  and  Laukika  Nyaya  Sangraha. 

Sri  Amalananda: 

Sri  Amalananda  is  the  author  of  Kalpataru,  a  sub-commen- 
tary on  Vachaspati  Misra's  Bhamati.  Amalananda  was  also 
called  Vyasasrami.  He  belonged  to  the  Maharashtra  Desa. 
Besides  the  Kalpataru,  he  has  written  an  independent  work  on 
the  Brahma  Sutras  called  SJastra  Darpana.  The  tenets  of 
Advaita  Vedanta  as  embodied  in  the  ,  Brahma  Sutras  are  very 
faithfully  reflected  in  this  Darpana  (Mirror).  It  is  in  the  forra 
of  lectures  on  each  Adhikarana  of  the  Brahma  Sutras.  Amala- 
nanda has  written  a  commentary  on  Padmapada's  Panchapadika 
also,  called  Panchapadika  Darpana.  He  has  been  referred  to 
by  Madhusudana  Saraswathi  in  his  Advaita  Siddhi  and  by 
Appayya  Dikshita  in  his  Siddhanta  Lesa  Sangraha.  Appayya 
Dikshita  has  written  Parimala,  a  commentary  on  Kalpataru. 
Lakshmi  Nrisimha  has  also  written  a  commentary  on  Kalpataru 

14  T.  "T.  ^    MONTHLY  BUUIiBT-IH 

called     Abhoga.      There     are  -other    commen tares     also  -'on 

Sri  Harsha : 

iSfiJTarshais.anather.irflprortant  .writer- on  Advaita.  <He  is 
themuthor^of -Khandana  iKihanda^Kihadya.  :This  is  >said -to  be 
one  .-of  .the  (important  iwocks  .on  Advaita  Dialectics.  It. has  been 
composed  mainly  for  refuting  the  doctrines  of  the  Sunyanavadis 
and  Naiyayikas.  Sri  V idyaranya  and  Madhusudana  .  Saraswati 
refer  to, this  w,ork  in.their  own  w.orks.  .Sri  Hacsha  was  -the  son 
of  Hirapanditha.and  Mamalla  Devi.  He  seems  to  iave  been 
the  native  of  Kanouj  (Kanya  Kubja)  and  .to  have  lived  during 
the  llth  century.  Chitsukhacharya  has  written  a  commentary 
on  his  Khandana  Khanda  Khadya.  Besides  'Chitsukha's  there 
ar.e?about»lJL  .m£>ieicammentaries  on  \this,  ;Siii  Harsha  has 
wri  tten  -nine  dtther  wor&s . 

Sri  Ananda  Bodha : 

:Sri  .Ananda  Bodha  is  ,  another  well-known  texponant  .of 
Advaita.  He  is  ,the  , disciple  .of  yim.ukta.tman,  -the  «author,Qf 
Ishta  .Siddhi.  *  One  .of  the  ;  five  interpretations  of  Mithyatvais 
attributed  to -him.  He  quotes  .from  the  Ishtasiddhi  .of  Vimuk- 
tatman.  In^on®  context  he  <sa,ys,  *'  <Ihis. has-been  ,-said  by  the 
gurus;  ((Etade,voktam  Gurubhthi).  authornof  N.yaya 
Dipavali,  Nyaya  Makaranda,  ^alsoucallfid  Nyaya.padesa.Maka- 
randa  Pramanamala  and  Sabda  Nirnaya  Vyakhya.  His  Nyaya 
Makaranda  is  intended  to  demolish  the  arguments  of  the 
Naiyayikas.  He  ffrequently  -refers  to  Wachaspathi  pMisra,  -and  is 
himself -referred  *to%y  'Madhusudana  Saraswati.  ='Ghitsukhavhas 
wfitten**commentafies  on  ^Nyaya  fMakararrda  and  Tramanamala. 
Sr-i  $Sukapraka«a,  a  *disciple»df  Ghitsitkha  %as  also  written 'a 
commentary ' on  Pramanamala.  rHis  \Nyaya  Dipavali  has-been 
commented  upon ^by  -Arnritananlia  Yogi  and  Sukapra*kasa^also. 

Sxi , Anandanubliava : 

,-Sri /Asnandaniibhava  ds, a,  writer  cof  ?great  rantiquity.  s^esis 
4ctiown  to  havexamposed  Nyayaratna  iDrpavali/and  fEadartha 
'IMirrraya.  'EGfee  fcnrmer  'refiites'lrbe'views  rof  Naiyayifcasaand.  the 
.lattertthosetnfjthe^alsjeshikas.  iBjath  of  -..these-  woiks.  have  .bean 
jttammBnted  rapcmiby  /iknandagiri-amhtbe  later  -alome  hastbeen 
xram meuted  -upon iby  .Atmas warupa  Rhagavan. 

SDBEREE&.  - . ,.  -UBAmSHADS  15 

Sri  Chitsufchacharya, ,:•, 

Sri  Ghitsukhacharya  is-another  important'  and«  authoritative 
writer-  on  Advaitai  He;  was  the  disciple-of  Jhanottama-.and; the 
©uru  of  Suka  Prakasamuni.  He  has-  written  several,  works,  the 
most  important; of  them.being  Tattva  Pradipika*  also  known  as 
T<attva  IMpikai  This;  work  refutes-  the  'objections  raised  against 
the  Advaitia  E>octrines'  by  the?duallsts,  such- as- the  Tarkikas. 
The  arguments^  raised^  herein  provoked"  a«  reply-  from,  the 
Mdhwas.  Yyasaraya.  w»rote  l%ayamrita  reftit4ng  the  arguments 
advanced  in  the  Tatwadipika.  Besides  the  Tatwadipikaj  Ghit- 
sukha  has  written  thirteen  other  works. 

Sri  Sankarananda : 

Sri  Sankarananda*  was;  the,  disciple  of  Anantatman*  and 
Vidyatirtha^andj  was  the,  GJuru»of  BharatL  K>rishnai  Tirthas  and 
Vddyaranyav  He.seem&to  have: been  a;  native;  ofi  Madhyarjuna* 
also.;  known  asv  XiruvidaimaruduTiin  Tanjore  Bistrict.  He  was 
the  &o.n?ofiV«anchesaland  V*enkatasubbummai  He  was;asspciated 
with  ¥idyaranya:in,  the;  estiablishment  oft  s'orae,  new  Mathas 
affiliated  .to.  the ,  Sringed  *Mathai  His  important*  work  is  Atrna^- 
puranai  known  as ,  Upanishsd  Ratna-,  containing  the  essence,  of 
thet  Upanishads;  in  v^erse  in  the  form  of  anecdotes-.  Besides 
Atmaputana  he  has*  written-- dtpikas;  on  about\27  Upanishads*, 

Sri  Bttarati  Krishna  Tirtha  : 

Sri  Bharati  Krishna  Tirtha-  wa&  the  disciple  of  Sri. Sankara- 
nanda and  of  Sri  Vidyatirtha.  In  his  Purvasrama  he  was, the 
brother  of  Madhava,  who  afterwards  became  Sri  Vidyaranya. 
His  works  are  (1)  Vaiyasika  Nyayamala- (probably  ih'collabora^ 
tiemv  with?  Sri;  Vidyaranyaj,  (2)i  V.akyas  Sudha ;. Vyak-Kya  and  (3) 
¥ratak-ala:  Nirnaya;*, 

Sri"  Vidyaranya .:,. 

Sri  Yidyaranya  was  the-  name-assumed, by,  Madhayachary^. 
when. he  entered.>asrama.  He,  was  the  son. of  Mayana 
and.  Srimati  and.  the, ,  brotheri  of  Sayana  and  Bhoganadhas .  He 
belonged  to  a;  family  of  K-arnataka,  Brahmins.,  In  medieval 
Sanskrit  literature,  Sri,  Vidyaranya,  occupies,  a  unique  place,  He 
stands  second,*  only  to.,  Sri,  Sankarachar^a.  He  becama;  the 
B.Qntiff  of  the/  Sringeri.  Matha  and  was,  in,  a*  sense;  the;  very 
founders  ofsthe^  kingdom,  of,  Vij^yanagar.  He,  was  the^  Minister 

16  (  T.  •'"&  IX  MbFI?HLY' 

and  Couriseller  of  three  kings  of  the  Vijayanagar  Empire.  H6 
was  called  Karnataka  Simhasana  Sthapanacharya,  He  was  a 
versatile  genius.  His  Bhashyas  on  the  four  Vedas,  Ms  Pancha- 
dasi  and  Jivanmukthi  Viveka  are  well  known.  Among  his 
other  works  are  (1)  Anubhuti  Prakasika,  (2)  Panehakosa 
Vichara,  (3)  Brahmavid  Asirvadapaddhati,  (4)  Mahavakya 
Vivaranam,  (5)  Vakya  Sudha,  (6)  Vivaranaprameya  Sangraha, 
(7)  Brihadaranya  Vartika  Sara,  (8)  Nrsimha  Tapini  Upanishad 
pipika,  (9)  Aitareya  Upanishad  Dipika  and  (10)  Parasara 

Sri  Nrisimhasrami : 

Sri  Nrisimhasrami  is  another  important  writer  on  Advaita; 
H6  lived  in  the  llth  century  and  was  the  disciple  of  Sri  Girva- 
nendra  Saras wathi  and  Jagannadhasrami.  Appayya  Dikshita 
refers  to  him  in  his  Siddhanta  Lesa  Sangraha.  His  works  are 
(1)  Advaita  Dipika,  (2)  Vedanta  Tattva  Yiveka,  '(3)  Tattva 
Viveka  Dipana  also  called  Advaita  Ratna  Kosa  a  commentary 
on  his  oWn  work  Vedanta  Tattva  Viveka,  (4)  Advaita  Siddhanta 
Vaijayanthi,  (5)  Tattvam  Padartha  Prakasa,  (6)  Vedanta  Ratna 
kosa  being  a  commentary  on  Padmapada's  Panchapadika, 
(7)  Bhavaprakasika,  being  a  commentary  on  Prakasatman's 
Panchapadika  Vivarana,  (8)  Bhedadhikkara  and  six  other 
works.  Nrisimhasrami  was  the  Guru  of  Dharmaraja  Adhwari, 
the  author  of  Vedanta  Paribhasha.  There  are  about  eight 
commentaries  on  Tattva  Viveka  and  six  commentaries  on 

.Sri  Dharmaraja  Adhwari: 

Sri  Dharmaraja  Adhwari  is  also  a  well-known  Advaitic 
writer.  His  Vedanta  Paribhasha  is  a  standard  work  on  Advaita 
Vedanta,  and  all  students  of  Advaita  Philosophy  are  expected 
to  read  it  before  studying  other  books  on  Advaita.  It  deals 
with  the  technique  of  Advaita  Vedanta  expounded  in  the 
terminology  of  the  Naiyayikas.  He  belonged  to  Kandra- 
inanikkam  in  the  Tanjore  District  and  was  a  contemporary  of 
Appayya  Dikshita.  Ramakrishna,  the  son  of  Dharmaraja 
Adhwari  has  written  a  commentary  on  his  father's  Vedanta 
Paribhasha  called  Sikhamani.  Anantha  Krishna  Sastri  of  the 
Calcutta  University  has  also  written  a  commentary  oh  the  same. 
There  are  six  other  commentaries  on  the  Vedanta  Paribhashai 


besides  Vedantha  Paribhasha  Dharmaraja  Adhwari  has  written 
(1);  a  commentary  on  Padmapada's  Panchapadika  and  (2)  Tarka 
Chudamani,  a  commentary  on  Gangesopadhyaya's  Tatwa 
Chudamani.  He  is  also  reported  to  have  written  a  commentary 
on  a  work  of  Sasadhara. 

Appayya  Dikshita  : 

Appayya  Dikshita  occupies  a  place  among  the  few  top- 
ranking  writers  on  Advaita.  He  was  proficient  in  all  branches 
of  learning  and  so  versatile  was  his  genius  that  he  like  Vacha- 
spati  Misra  adorned  whatever  he  touched.  There  is  hardly  any 
important  branch  of  Sanskrit  literature  which  Appayya  Dikshita 
has  not  embellished  with  the  flashes  of  his  brilliant  intellect. 
He  was  born  in  Adayapalam,  a  village  near  Kanchi.  He  was 
the  son  of  Rangarajadhwari,  the  author  of  Advaita  Mukura  also 
called  Advaita  Vidya  Mukura.  Appayya  Dikshita  describes 
himself  as  the  son  of  Rangarajadhwari,  "  Advaita  Vidyacharya.*' 
He  lived  at  Vellore  under  the  patronage  of  Ghinna  Bhomma. 
He  was  the  teacher  of  Bhattoji  Dikshita,  the  author  of  Siddhanta 
Kaumudi,  the  standard  work  on  Grammar.  Appayya  Dikshita 
lived  to  a  very  old  age.  He  shuffled  off  his  mortal  coil  at 
Chidambaram  in  his  72nd  year.  He  is  the  reputed  author  of 
104  works  covering  all  branches  of  learning.  He  has  written  a 
commentary  called  Parimala  on  Amalananda's  Kalpataru 
(itself  a  commentary  on  Vachaspati  Misra's  Bhamati)  and  has 
also  written  an  independent  work  on  Brahma  Sutra  called 
Nyayarakshamani.  He  has  also  written  a  commentary  called 
Sivarkamani  Dipika  on  Srikanta  Bhashya  on  the  Brahma  Sutras 
according  to  Saiva  Visishtadvaita.  Among  his  other  works  are 
(1)  Kuvalayananda  (2)  and  Chitramimamsa  (both  Alankara 
Granthas)  (3)  Yadavabhyudaya  Vyakhya  (commentary  on 
Vedanta  Desika's  Yadavabhyudaya)  (4)  Mayukhavali  (a  com- 
mentary on  Sastra  Dipika)  (5)  Nyayamuktavali,  a  vritti  on 
Brahma  Sutras  according  to  the.Madhava  School  (6)  Naya  Mayu- 
kha  Malika  a  vritti  on  Brahma  Sutras  according  to  the  Ramanuja 
School  (7)  Naya  Mani  Mala  (a  vritti  on  Brahma  Sutras  accord- 
ing to  Srikanta  School)  (8)  Naya  Manjari  (a  vritti  on  Brahma 
Sutras  according  to  the  Advaita  School)  (9)  Siddhanta  Lesa 
Sangraha,  discussing  the  doctrines  of  the  various  sub-schools  of 
Advaita  (10)  Anandalahari,  explaining  the  real  meaning  of 
Srikanta's  Bhashya  with  a  commentary  on  the  same,  (11)  Ratna 

18  T:  T;  D..  MONTHLY 

Pariteshai  with,  commentary,  (12)(  Sivadvaita  Nirnaya 
(13),  Sikharini  M'ala<and  itsi commentary/  (14)  Sivatatva7  Viveka 
(15  Ǥt  16),  Brahma?  Tarkai-stavaa  and:  its;  Vivarana,  (17)  Vidhii- 
rasayana-  and  (18)j  Upakranwi  Upasamhara.  He  has  w-ritten 
some  works  criticising  the  Ramanuja  and  Madhva  Schools,  and 
number  of  Stotras  and  Miscellaneous  works  on-  Mimamsa, 
Dharmasastra,  Lexicon  and  Saivavisishtadvaita.  He  is  said  to 
have  written  in  all1 104  works; 

Sri  Bhattoji  Dikshita: 

Sri  Bhattoji  Dikshita,,  the  great  Grammarian,,  was? the, son 
of  Lakshmidhara.  and  brother  of  Rangpji,  Difcshita..  He 
belonged  to  the-  Maharashtra  country:  He  was-  initiated  into 
Mimamsa  and,  Vedanta  by  Appayya  Dikshita,  and- asi such  is  a 
direct, disciple  of  Appayya  Dikshita.  His  work  Tatwa  Kaustu- 
bhaJs,  directed  against, the,  arguments  of  the;  Dwaitis,  He -  has 
•written.seMeral  works  on  Advaita,  Mirnamsai,  Dharma.Sastra 
etc..  His  works  on  Advaita.  are  (li)  Tatva^  Kaustubha  (^) 
Advaita.  Kaustuhha,and  (3)  Tatva  Viveka  Dipana,  Vyakhya:. 
Amojig^his,  works  are  6.  wxirksL  on  Gjrammar.and  IS  works,  on 
Dharjna?  Sastras. 

(To  be  continued)* 

Religious  lectures"  Held'  during  the   month1  of  May  1957 
T.  T.  Devastlianams   Information  Service  Office, 

at  Sri  Srinivasa  Balaji  Bhavan, 
Himayatnagar  Road,  Hyderabad-Deccan. 

Date1  Discourses  given  by  .  Subjects 

11-5-57     Sri  P.  Venkateswara.Rao.    SRII  KRISHNA  LEELAOJ.. 
25-5-57     Sri    P.    Pbornachandra     HARiKATHA.on.SrlKrishna?- 
Sekhara  Rao  tayabharamu. 

19,«  Royapettatt  High  Road,  Madras — 14. 

4-5^-57     Sri  Vengalathur.  Mani,  RAMA  JANANAM.  , 


5-5^-57'    Sri  Suprabhatham  by  PRAYER  MEETING.. 


7*   Sri:Udayalur  A.  Raja-  KANAYAZHI  K'ODUTHAL 

gopala  Sarma* 

7?    Vidwatr  Sri  S-Wami  A^LWA>R  AMUDUI 


25— 5?-&7i    Vidwan  Sri  R.  .a,.  Bfaga-  BIBB;  on?    SANKARAGHAKYA 

raja,  Rao,  AND;-HIS  WQRKL 

P.  V.  Ramanujaswami,  M.A. 

is  endowed  with  a  highly  developed  brain  and  a  mind 
y>  which  are  absent  in  the  animals.  These  along  with  his 
.erect  posture  which  enables  him  to  use  his  hands  freely  make 
him  superior  to  the  animals.  He  is  not  satisfied  with  what  he 
sees  around  him  and  with  the  help  of  his  mind  thinks  about 
what  he -sees  and  tries  to  understand  its  nature  and  find  out  its 
origin.  These  thoughts  of  man, about  the  phenomena  of  nature 
constitute  his  philosophy  and  his  conduct  as  regulated  by  these 
.thoughts,  his  religion.  Thus  religion  and  philosophy  are  inti- 
mately .connected  with,  each  other  and  are  in  fact  different 
phases  of  the  thoughts  of  man  regarding  the  phenomena  around 

"^Religion  is  the  recognition  of  a  ;superhuman  power  far  'the 
bringing  inlro  exist encdaf. the  .phenomena  in  and  around  ,us  and 
'for  their  (regulation,.  3Bhat  pow,er  may  be  in  the  jfoim  0«f a 
personal  'God^ or  impersonal  -agency..  Conduct  .based  upon  the 
recognition  of  such  a  power  is  also  religion.  The  definition  of 
the  relation  betw.een  man  and  the  superhuman  power  is  the 
essential  problem  of  ^religion. 

•Religion  is  essential  sfor  .man.  Man  feels  dmite  in  this 
infinite  oaniverse,.  The  universe  baffles  his  intellect.  He  does 
not  <feel  :happy  in  >a  luaiverse  of  which  he  is  completely  ignorant. 
sHe  suffers  smissry.  Me  is  conscious  «of  his  mortality.  He  tries 
to  escape  from  "all  <these.  iHe  finds  everything  transitory  in  this 
world.  He  wants 'to  get  over  the  transitoriness  and  lowgs  for 
everlasting  existence,  happiness  ;and  knowledge  of  the  world. 
He  knows ithat  God  is  alll  these  and  .seeks  to  rbecame  like  Him 
OTo,n;e  <with  Him.  ;He  is  not  satisfied  -with  .this  world.  'He 
feelieves  tiha*  God. alone  can  make  Mm  godly.  For  this  he  needs 
religion.  Science  does  not  help  him  in ,  this  quest.  -Science 
•cannot , go  beyond  or;peep  behind  the  world  of  sensations. 

As  the -constitution  of  man  is  uniform  all  over  the  world 
and  as  .every  where  he  is  faced  with-tne  same  problems  aboiit 
Ahe  phenomena  ahcxut  Mm,  .there  .can  '-be  no  race  or  nation 
•without  religion  'unless  man  is  identical  with  the  .beast.  In 
every  part  of  the  -world  .man  "has  .thought  about  the  problems  *of 
life  and  :shaped  his  own  Religion  (matkam).  Even  the  most 
primitive  people  have  their  .religion.  In  this  way  -religion  is 



Certain  practices  and  symbolisms  have  got  themselves 
attached  to  every  religion.  They  are  of  course  necessary  for 
social  unity  and  outward  recognition.  But  these  should  be 
clearly  distinguished  from  the  essentials  of  religion.  According 
to  the  Vedic  view,  belief  in  the  existence  of  God  or  a  super- 
human power  is  the  primary  pre-requisite  of  religion.  The 
existence  of  self  which  is  felt  by  all  sentient  beings  is  also  a 
postulate  of  religion.  The  feeling  of  dissatisfaction  with  the 
things  of  this  world  and  disappointment  at  the  mortality  of 
existence  produces  an  endless  desire  to  attain  God  or  reach  the 
superhuman  world  which  is  the  cause  of  his  existence.  The 
human  being  feels  that  he  has  been  separated  from  God  and 
aims  at  reunion  with  Him.  God  is  the  unifying,  principle  in  all 
things  and  man  desires  to  realise  the  inward  being  and  become 
one  with  Him.  The  methods  followed  by  him  for  this  unifica- 
tion constitute  the  next  essential  of  religion.  These  are  the 
knowledge  of  tattva,  hita  and  purushartha  and  their  practice. 

Apart  from  atheism  and  agnosticism,  which  cannot  strictly 
be  styled  as  religions,  there  are  several  forms  of  religion,  known 
as  Monotheism,  Polytheism,  Pantheism  and  so  on.  Monotheism 
is  belief  in  the  existence  of  a  single  Godhead.  Polytheism^  is 
belief  in  the  existence  of  several  Gods.  Pantheism  is  the  belief 
that  everything  is  God  and  God  is  everything.  Montheism 
again  is  of  two  kinds,  Deism  and  Theism.  Deism  accepts  a 
single  Godhead  but  makes  him  external  to  the  world  he  creates. 
No  sort  of  relationship  exists  between  the  God  and  His  creatures 
and  the  latter  can  never  become  one  with  the  former.  Theism 
presupposes  not  only  a  single  Godhead  but  also  his  existence  in 
the  world  he  creates  or  evolves  and  not  outside.  Both  embody 
a  belief  in  a  single  j,God,  but  theism  believes  in  revelation  while 
Deism  does  not. 

As  religion  is  concerned  not  only  with  the  phenomena  of 
this  world  but  also  with  supersensory  or  superhuman  concepts. 
Perceptic-n  or  inference  cannot  help  us  in  understanding  facts  of 
religion.  They  are  always  revealed  to  highly  gifted  persons 
called  Seers.  This  is  called  Intuition.  So  revelation  is  the  only 
means  of  acquiring  knowledge  of  God  and  our  relation  with 
Him.  Revelation  does  not  come  within  the  reach  of  the 
experience  of  all  people.  It  occurs  only  to  those  who  by  their 
wisdom  and  conduct  have  reached  superhuman  level.  Such 


people  are  only  human  by  their  form  but  superhuman  by  their 
knowledge  and  experience.  The  Vedas  constitute  the  revela- 
tions of  successive  generations  of  Seers  of  ancient  India.  So 
they  form  the  foundations  of  our  religion. 

Our  religion  is  the  religion  of  the  Vedas.  The  Vedas 
contain  the  revelations  of  our  Rishis.  So  our  religion  can  also 
be  called  the  Arsha  religion — the  religion  of  the  Rishis.  The 
term  Hindu  religion  is  a  misnomer.  Hindu  was  originally  a 
name  applied  to  the  country.  It  is  said  to  be  a  corruption  of 
the  word  Sindhu.  A  country  cannot  have  a  religion  but  only  a 
nation.  The  designation  Hindu  subsequently  came  to  be 
restricted  to  the  Aryas  of  North  India.  But  the  religion  is  not 
confined  to  them  alone.  So  the  term  is  inappropriate  in  any 
manner  to  our  religion.  Aryan  religion  is  too  wide  a  term  in 
one  sense  and  too  narrow  in  another  sense.  Vedic  religion  or 
Arsha  religion  is  a  more  appropriate  term  for  our  religion.  The 
name  Hindu  Religion  should  be  replaced  by  any  one  of  these 
terms,  preferably  the  latter. 

Although  the  Vedas  form  the  basis  of  our  religion  still  the 
foundations  of  our  religion  extend  a  little  beyond  the  Vedas. 
It  is  accepted  by  all  that  our  religion  (dharma)  is  based  not  only 
upon  the  Vedas  but  also  upon  the  Smritis  and  the  conduct  of 
the  seers  (sadacara)  as  well  as  the  impulse  of  the  trained  mind 
(pravritti).  The  terms  are  very  wide.  The  Vedas  are  said  to  be 
unlimited  in  origin  but  we  have  only  a  limited  quantity  of  them. 
The  other  portion  is  lost  for  us.  The  Smritis  are  the  sacred 
laws  laid  down  by  the  Rishis  who  were  well-versed  in  the  whole 
body  of  the  Vedas— both  the  existing  portion  and  the  lost  one. 
But  for  the  Smritis,  we  could  not  have  had  access  to  tne  contents 
of  the  lost  portion  of  the  Vedas.  The  Itihasas  and  the  Puranas 
and  the  Agamas  are  considered  to  be  equally  authoritative  as  the 
Smntis.  It  is  said  that  the  Itihasas  and  the  Puranas  only 
supplement  what  is  contained  in  the  Vedas.  The  Itihasas  are 
the  Ramayana  and  the  Mahabharata.  The  Puranas  are  eighteen 
in  number.  The  Vishnupurana  and  the  Bhagavatapurana  are  the 
two  most  important  from  the  point  of  view  of  religion.  The 
Agamas  are  two-fold,  the  Vaishnava  and  the  Saiva.  The 
Vaishnava  Agama  has  two  varieties,  the  Vaikhanasa  and  the 
Pancharatra.  Sakta  and  Saiva  are  varieties  of  Pasupata  Agama 

m  T.  T.  D. 

The  ^garnets  are  important  for  temple  worship.  The  Sutras 
airs  also  considered  to  be  as  authoritative  as  the  S-mr.itis  because 
the  latter  are  mostly  based  on  them.  The  Sutras  -describe  vthe 
Vedic  and  household  rites  and  the  duties  of  mankind.  In 
cases  not  covered  by  the  Vedas  and  the  Smritis,  the  conduct  of 
the -Seers  is  to  be  taken  as  the  law.  ;By  conduct  we  understand 
the  normal  conduct  and  not  the  exceptional  acts  performed  by 
them  under  special  circumstances.  In  cases  where  we  do-not 
find  any  specific  inductions  or  precedent  as  to  the  course  of 
conduct  to  be  followed  'by  us,  we  may  depend  upon  the  impulse 
of  our  mind,  which  has  been  trained  in  several  'births  ;  !but  the 
•mind  should  not  be  swayed  by  emotions.  We  cannot  be  sure 
of  this  and  so  we  should -not  resort  to  this  course  generally. 

The. religious  practices  are  varied  .and  many.  The  ..first' 
.variety  .comprises  the  Yedic  rites  called  sacrifices.  They  are 
intended  -to  please  the  Gods  ,who  in  their  .turn  satisfy  the  wishes 
.of  the  performers.  It  is  clearly  stated  in  the  Bhagavadgita  that 
men  should  satisfy  the  Gods  by  means  .of  the  sacrifices  and, the 
Gods,  pleased  thereby,  contribute  to  the  pleasure  of  the  men 
in  return.  It  is  said  in  the  Manusmriti  .that  -God  ^created  the 
animals  and  -plants  for  the  purpose  of  the  sacrifices.  The 
animals  and  .plants  that  are  killed  iniand  for  a  sacrifice  attain 
superior  .status  in  life  and  sosthere  is  no  cruelty  in  sacrifices. 
There  is  another  class  of  iDevas  called  the  'Pitris.  ?Ilf  tihey  uue 
•pleased,  they  bless  their  progeny  with  wealth,  -.wisdom,  longevity, 
happiness, 'etc.  The  sraddhas -or  funeral  rites. are  prescribed  for 
the -gratification  of  these  Gods.  The  Yaynavalkyasmriti  declares 
this  fact.  The  study  and 'recitation  of  the  'V:eda  will  please  the 
Seers  who  have  given  it  to  us.  They  will  consider  their  ftroubte 
o!f  itransnaiiting  the  iVeda  -toois  amply  ^rewarded  if  we  study  it 
and  preserve  it  from  loss. 

The  practices,  again.,  are  .of  three  kinds,  as  daily  practices,, 
occasional  ^practices  and  optional  practices.  The  .first  ,tw,,e 
obligatory.  Their  performance  not  only  absolves  us  .fcom  .duty 
b.ut  also  }  positive  sbenefit  to  u&.  T-he  .non-obligatory 
.practices  ar.e  prescribed  to  -attain  rcertain  'benefits , and  »those  who 
d:©  not  .desire  )those  benefits,  .need  mat  perform  them. 
tiron-performanee  does  not  produce  evilltke  that  of  the 
gatory  practices. 


The- obligatory  practices  will  wear  the  aspect  of  samskaras 
if  they  are  performed  on  the  ground  that  they  are  prescribed; 
but  they  will  be  helpful  to  attain  moksha  or  salvation  if  they 
are  performed  in  a  dedicatory  manner  without  any  regard  for 
tire  result  thereof.  When  they  are  performed  in  the  latter 
manner,  they  turn  the  performer  into  a  sthiiaprajna  and  He 
attains  jnana  and  attains  moksha  by  meditation  on  God.  This 
is c  called  Kurmayogai 

There  are  other  practices  like  Jnanayoga,  Bhaktiyoga  and 
Prapattiyoga.  Jnanayoga  is  detaching  the  mind  from  the 
phenomena  of  the  world  and  practising  to  pivot  it  always  on 
God.  It  is  not  possible  to  attain  this  unless  the  sins  are  washed 
off  by  pious  acts  performed  either  in  this  birth  or  in  previous 
births.  Bhaktiyoga  is  incessant  meditation  on  God  brought 
about  by  intense  love  or  affection.  This  too  can  be  attained 
only  as  a  result  of  Karmayoga  either  in  this  birth  or  in  the 
previous  ones.  One  who  cannot  practise  even  Karmayoga  can 
attain  salvation  by  completely,  surrendering  oneself  to  God  and 
admitting  one's  utter  inability  to  practice  anything  depending 
entirely  on  Him  as  the  only,  means  to  salvation..  He  is. said  to 
practise  Prapattiyoga.  But  it  is  obligatory  on  all,  irrespective 
of  the1  Yoga-  or  practice  ttiey  cho-ose,  to-  perform-  the  prescribed 
and*  Uo>  avoid- the  prohibited  duties.  . 

It  is  not  possible  to  decide  the  antiquity  of  our  religion. 
As  has  been  said  it  is  based  on  the  Vedas  and  the  Vedas  are  one 
of  the  ancient  literary  records  of  the  world,  if  not  the  most- 
ancient.  That  is  why,  our,  people;  said  that  the  Vedas  are  anadi, 
eternal  or  revealed  by  God  at  the  time  of  the  creation  of  the 
world.  So  it  is  not  possible  to  determine  the  antiquity  of  the 
Vedas.  All  attempts  to  determine  the  age  of  the  Vedas  have 
proved  futile.  A  religion  which  is  based- on*  the-  Vedas  must  be 
equally  old.  We  may  say  that  our  religion  is  the  oldest  in  the 

There>ara  several,  species  in  our  religion,  as. in  every  other, 
religion;  as  for,  example,  Vaishnavam,  Saivam*  Saktam,,  Pasur 
patam,  etc.  These  mainly  depend  upon  the  form  of  the  deity 
a'dbpt'ed  for  worship  and  meditation  and' some  variations  in 
tlte-nret'tlod-  of  worship-  followed-.  They  are  due  to  individual! 
predilections.  For  this  reason  they  should  not  be  considered; 


as  different  religions  opposed  to  each  other  and  so  should  not 
be  made  the  basis  for  cleavages  in  society.  They  have  all  much 
in  common  and  in  essential  respects  they  are  all  identical. 
They  all  accept  the. authority  of  the  Veda,  the  existence  of  God, 
the  existence  of  souls,  the  dependence  of  the  souls  on  God, 
desire  to  free  from  the  ills  of  this  world  and  attain  union  with 
God,  salvation  through  the  mercy  of  the  Godhead,  the  existence 
of  the  other  worlds,  rebirth,  karma  or  the  effect  of  deeds,  the 
same  rules  of  conduct  and  ethical  principles  or  atmagunas,  etc. 
The  differences  are  only  outwardly  and  the  essence  of  all  is  the 
same.  Siva,  Vishnu  and  other  gods  are  only  different  aspects 
or  conceptions  of  the  same  God. 


14 — S- — '57     K.  Narayanan,  Veeravanallur. 




RIDS®  er&JeOrr   Q&etieuQpLO   (&jtfiiBeta&    O^gOau^jpto    seoaru}.u 
urrtLi  @ea>i—s^u>.   ^>jpgii-.&sr  Q^euehjSireor  ^i^etvffs&r  Q^UJIL/LO  a-^aS 
ear(ea)&)  ersarssrQa/sar^a/  Qfir&)e\>(yiiJf.uJir^i.  (j&*&  uzrrjslrfl 
Lo  108  $BJUJ  Qp&iEi&etftgiiu}  SeoL-itJirgi.    ^^u^/so  epssrjffeti 

«5ra)6\)fl"ii  C. 

~~v~, P.  B.  Ramachandra  Rao,  B.A. ~~ ~ 

H$P ANICKAVACHAKAR  is  one  of  the  greatest  Saiva  Saints 
eJ^fb  and  a  devotee  of  Lord  Siva.  He  is  one  of  the  four 
Samayacharyas,  the  others  being,  Sambandar,  Sundarar  and 
Appar.  The  songs  of  Manickavachakar  stir  the  human  emotions 
to  divine  ecstasy,  and  they  are  held  in  very  high  esteem.  It  is 
believed  that  his  songs  were  uttered  by  Lord  Siva  himself. 

Manickavachakar  was  born  of  Brahman  parents  in  the 
ancient  Pandyan  Kingdom  Madura,  in  South  India,  in  a  place 
called  Tiruvadavur  in  the  fifth  century.  He  was  also  known  as 
Vadavurar.  Before  he  completed  his  sixteenth  year  he  com- 
pletely studied  the  Saiva  scariptures.  His  love  for  Siva  was  so 
intense  that  he  composed  many  hymns  in  his  praise.  His  extra- 
ordinary genius  and  learning  spread  far  and  wide  and  the 
Pandyan  King,  Arimardana  Pandyan,  sent  for  him  and  appoin- 
ted him  as  his  Minister.  When  thus  this  saintly  man  was  put  in 
amidst  luxury,  revelry  and  all  happiness  and  royal  honours,  he 
did  not  forget  his  one  ideal,  that  of  love  for  Siva.  He  fully 
realised  that  all  the  material  happiness  were  only  never  abiding 
and  dangerous.  He  believed  that  all  such  happiness  only 
recede  him  farther  away  from  Lord  Siva.  Yet  he  was  most 
devoted  and  loyal  to  the  King  whom  he  had  to  serve  by  force 
of  circumstances.  He  felt  great  pity  and  compassion  for  the 
toiling  multitude  and  wanted  to  release  one  and  all  from  the 
cycle  of  birth  and  death. 

One  day  a  messenger  informed  the  King  that  splendid 
horses  had  arrived  at  the  port  and  that  he  might  select  the  best 
of  them  for  himself.  The  King  thereon  asked  Manickavachakar 
to  go  with  money  and  buy  the  best  steed  for  the  Palace.  Under 
the  command  of  the  King  this  saintly  person  started  with  a 
large  treasury. 

God  always  sports  amidst  his  own  devotees.  Lord  Siva 
felt  that  it  was  time  to  incarnate  on  earth  to  redress  the  suffer- 
ings of  mankind.  He  came  down  in  the  shape  of  a  Brahman 
teacher  and  accommodated  himself  in  a  big  grove  under  the 
shade  of  a  kurunta  tree  at  Tirupperundurai.  Manickavachakar 
while  passing  along  the  grove  learnt  that  an  excellent  saiva 
teacher  had  settled  nearby.  As  he  had  a  great  attachment  for 


Saiva  teachers-  he.  instantly  forgot  his  official  business  and  the 
royal  command.  In  his  enthusiasm  to  see  the  guru  he  went 
into  the  grove.  When  he  saw  the  Brahman  teacher  he  felt  a 
deep- stirring  that  the  teacher  was  no  other  than  the  Lord*  Siva 
himself.  He  at  once  prostrated  before  him  and  held1  his  feet 
firm.  The  guru  was  struck  with  the-  sincerety  of  the  Minister 
and  initiated' him  as  a  Jivanmukta  (one  that  attains  release  with 
the-  human-  form)i  The  Minister  thus  became  the  disciple  of  the-1 
teacher,  discarded' all' the  princely  robes  and  transformed  himself 
into  a  mendicant  with,  ash  smeared  body.  He  gave  away  all 
the  money  which  the.  King,  gave  to  hin%  for  the  purchase  of 
horses,  to- the  poor  and  the  needly,  and  reconstructed  a  Siva- 
temple  which*  was  in  dilapidation^  At, the- feet  of  the  Guru  he 
learnt  the  great  Truths  and  tke  way/  to  realisation. , 

The  followers  of  the  Minister  saw  this  wonderful  metainor- 
,  phosis  and  went  back  to  the  King  and  related8  all  that  had5 
Happened.  The  King  became  enraged  and  at  once  ordered  that 
M'anickavachakar  should  return,  and  the  Minister  sent  words 
through  the  messenger  who  bore  the  command  that  there  was 
no  King  on  earth  except  Lord  Siva  and  that  he  was  not  afraid 
of 'any  one.  But  the  guru  induced  Manickavacliakar  to  go  to 
Madura  and  say  to  the  King  that  the  horses  would'  be  arriving 
on  a  particular  day  and  provided  him  a  retinue  and  a  ruby 
stone.  Manickavachakar  arrived  at' the  royal' court  under  the 
spiritual  guidance  of  the  Brahman  teacher  and  openly  declared' 
to  the  King,  "  OKing,  the  horses  are- arriving.'"  But  the- King* 
would  not  believe  him  and  in  his  paroxicism  of  fury  threw  him 
into;  the,  prison. 

The  Guru  who  was  far  away  from  the  Court  visioned  the 
sufferings  of  his  devotee  and  desired, to' relieve  him  of,  his  dis- 
tress.. He,  gathered  a,  large  pack  of  jackals,,  transformed,  them 
into  fine  steed  and  sent  them  to  the  Royal  Court  with  his 
disciples  as  syce,,  and  himself  rode  in  front  of  -them  as  the 
merchant.  The,  King  to  his  amasement  saw  the  merchant  and 
the  horses  and  could,  not  believe,  his  own  eyes.,  The.  merchant, 
said  to,  the  King,  "  O,  King,,  these  are  the.  horses  that  your 
Ministec  bought.  Take  them."  The,  King  was  immensely 
pleased,  gceived  that  he.' had  -committed  great,  folly  in  having, 
i  imprisoned:  the  Mdaistec:  wJh.o  was  innocent..  He;  instantly 


ordered  for  his   release   from  prison.     The   horses'  were    then 
locked  in  the  stable. 

The  whole  night  the,  city  of  Madura  was  filled  with  howls 
and  yells  of  jackals  in  the  stables  and  before  dawn  the  animals 
fled  away.  By  some  miracle  all  the  horses  that  were  locked  up  in 
the  stables  were  transformed  into  jackals  and  their  yells  filled 
the  city  with  fear.  The  King  enquired  into  the  wonderful 
happening' and  learnt  of  the  trick  played  by  his  minister.  He 
instantly-  ordered  that  the  Minister  should  be  imprisoned  and 
put  to  torture  under  the  burning  sun-. 

Lord  Siva  saw  the  poor- plight  of.  his  disciple.  He  caused 
a  great  flood  in  the  river  Vaigai.  The  river  water  rose  so  high, 
as;ta.  submerge  the  whole  city.  The  King  saw  this  unusual 
happening  and  ordered;  that  every  one  in  the  city  should  bring, 
a  basketful  of  mud  and.  throw  it.  on  the  banks  of,  the  river  as  a 
means  of  protection.  While  all  people  obeyed  the  order  one 
old  weather  beaten  dame  could  not  obey  and  she  was  searching, 
for  help  from  some  body.  Lord  Siva  saw  the  woman  and 
transforming  himself  into- a  labourer'  offered  to  help' her.  The 
Kingi  from  a  distance  saw  the  man  trying  to  help  the*  woman* 
and  going  near  him  gave  him  a  blow  with  his  stick.  The' 
labourer  threw  the  basket  and  stood  silent.  The  blow  given  tto» 
th©' labourer  was  felt  by  every  one  in  the  city  and  each  began  tso» 
roarin  paim  The^Kinghim-self  felt  the  pain.  He- then  realised* 
that"  the  labourer  was:  Lord:  Siva?  himself  and  at  once  fell  at  hiss 
feet  for  mercy.  The=  King  learnt?  the=  greatness'  of  Maaieka~' 
vachakar  from  the  labourer.  He  then-  ordered  the  release  o€ 
the  Minister. 

A  change  came  over  the  King  after  the  incident.  He  felf 
that  he  wassnot  fitrfco  tule  and;  entreated!  the!  Minister  to>  take 
charge;  of!  the  kingdoms..  The  Minister  refused,  and.  retired' 
himselfiinto  the  grove  where  Iword  Siva:,  was;  incanraite  in.  thes 
fjQian  of  ai  teacher'..  He  was,  disappoinie.di  for  the.  leacher '  had: 
disappeared  hasviog-  given-instructions, to  his  disciples:  to  establish} 
and:  spread!  the  faith  o£  Saivisnv  througiiou.*  ttie,landi  The  gift, 
of.  camjyosing  songs  dawned  upom  the  Ministerr  and  the  Ministec 
b.ecams;a  yogL  wan.deriog  from. place:  to  place;,  singing  dfcvational 
songs  and:  hymns.i  in  praise.-  of  Lord.Sivat  He:  left,  for,  Tirup- 
perundur-ai'  to  lead,  a  stall;  and  silent  life.-  and  there  began  to 
glorify  Lord  Isvara.  in- Ms  hy.nms;  His  outpouring,  s 


the  Lord,   that   he  called    him    Manickavachakar,    he  whose 
utterances  are  like  rubies.     In  his  hymn  he  states  : 

"  O  Lord,  I  do  not  desire  fame  nor  wealth. 
I  do  not  desire  the  earth  nor  the  heaven. 
I  have  discarded  those  who  dislike  Siva. 
I  have  now  touched  the  lotus  feet  of  the  Lord 

of  Tirupperundurai. 

I  will  not  release  his  feet  from  my  fold  nor  will 
I  keep  him  away  from  my  heart." 

Manickavachakar  visited  holy  places  like  Tirukalukundram 
and  others  and  finally  came  to  Chidambaram,  the  above  of 
Lord  Siva  on  earth.  At  this  place  Lord  Siva  danced  in 
ecstasy  and  to  his  heart's  content.  Here  Manickavachakar 
settled  himself  and  composed  many  verses  of  which  Kanda 
pattu  is  famous.  He  finally  merged  himself  in  to  God's  own 

At  this  time  came  from  far  off  Ceylon  a  Buddhist  monk 
accompanied  by  the  King  and  his  daughter.  In  the  religious 
controversy  between  the  Buddhist  Monk  and  Manickavachakar, 
the  latter  won  and  made  the  missionary  quite  dumb.  At  this 
the  Buddhist  King  said,  "  O  saint  you  be  made  dumb  the  man 
who  till  now  spoke.  If  you  can,  will  you  by  your  powers  make 
my  dumb  daughter  speak."  At  this  Manickavachakar  sought 
the  help  of  Lord  Siva  and  by  his  devotion  restored  the  power 
of  speech  to  the  dumb  daughter.  The  King,  the  Monk  and  all 
his  followers  fell  at  his  feet  and  converted  themselves  to  Saiva 

At  this  time  Siva  in  the  for'm  of  a  devotee  requested  the 
Saint  Manickavachakar  to  permit  him  to  write  down  all  the 
songs  as  they  poured  out  of  his  mouth.  Thus  the  devotee 
collected  a  thousand  songs  and  carried  them  to  celestial  abode. 
However  on  earth  was  also  left  a  great  scripture  under  the 
name  Siva-gnana-bodham,in  which  is  embodied  all  Saiva  truths, 
and  this  was  found  near  the  image  of  Siva  in  Chidambaram. 
The  devotees  saw  this  book  and  rushed  to  Manickavachakar  for 
explanation,  but  the  saint  only  pointed  out  to  them  the  glorious 
and  compassionate  image  of  Lord  Siva  in  the  form  of  Nataraja. 
After  this  the  Saint  finally  attained  release  in  this  shrine. 


Saint  Manickavachakar  lived  only  for  thirty  two  years. 
Among  his  works  two  are  prominent,  Tirukkovai  and  Tira- 
vachakam.  He  was  one  of  those  gnanis  who  proclaimed  that 
man  should  live  to  the  benefit  of  humanity.  Love  of  humanity 
is  compared  to  the  divine  love  and  this  we  have  in  Tirukkovai. 
Tiruvachakam  is  one  of  the  greatest  works  in  Tamil  literature. 
Hearts  move  and  men  are  enraptured  when  reading  these  works 
of  wisdom. 


21— 5— '57     Sri  A.  K.  D.  Venkata   Raju,  B.A.,  B.L., 
District  &  Sessions  Judge,  Vellore. 

I  visited  Tirupati  and  Tirumala  on  the  16th  instant  and 
returned  here  on  18th  after  making  a  pleasant  stay  of  two  days 

My  previous  visit  to  Tirupati  was  about  6  years  ago.  What 
a  tremendous  improvement  the  place  has  undergone  in  every 
respect,  adding  to  the  convenience  of  the  pilgrims.  The  shrine 
is  made  very  attractive  to  the  pilgrims,  who,  I  can  say,  are  in  a 
debt  of  gratitude  to  the  Temple  Administrative  Authorities  for 
all  the  good  done  by  the  latter. 



at  19  Royapettah  High  Road,  MADRAS— 14 

at  Sri  Srinivasal  Balaji  Bhavan,  Himayatnagar  Road, 


at  14  Jaya  Road,  Bambalapitiya,  COLOMBO— 4.  (CEYLON) 

.  at  Sri  Venkataramana  Temple,  MANG-ALORE—  (S.  CANARA) 

at  Venkatesh  Mandir,  No.  80-84,  Fanaswad!  BOMBAY— 2 

at  Sri  Venkateswara  Temple,  Brahmin  Street,      VIJAYAWADA-I 
at  Silver  Jubili  Park  Road,  BANGALORE-2. 

Serve  the  pilgrims  and  the  public— guide  the 
devotees  in  regard  to  the  performance  of  vows  to 
Sri  Venkateswara.  Arrange  transport  and  accom- 
modation facilities  at  Tirupati  &  Tirumala.  Sell 
Devasthanam  Publications,  religious  and  guide- 
books and  Sri  Venkateswara  pictures  at  cost  price. 


AT  MADURA,  DELHI,  CALCUTTA  and  other  places. 

1...    Please  REMEMBER-  that.Tir-umalai-Hill:  is,- a>,  very,  sacred  placa  «ud 

Sree- Venfcateswaraj  a.  powerful,  force. 
2;..    Jflease  KESBECT  ancient customs  ami",  established^  uyagss},    when; 

y,i  iu-  are  on  the::  Hiils. 
31     WEASR  NO'  BOOTS1  OR?  SHOES*—*  swrt  of  penance.  Th«j  HW  area1  is 

<?onsider«dj  Holy. 

4.  WEAR  NO  FLOWERS — all  flowers  are  for  God  only. 

5.  AVOID  SMOKING,  or  cacryting::  any;  article;  fonsmokiiigi, 
6-1     AVOID  SMTXIN^  chawing,  bstel  aaad  tabasco.. 

7.     AVOID  TsAKINK  MEATi,,  fishi,  e^gs».,  flash,,   "IE-  drinking  toddy    or 

arrack  or  any,  other  intoxicant.  ' 

8.,    TAKE.  BATH  and  wear  clean  clothes  hefora  you  enter  the  shrine. 
9.     AVOID  RUSHING  in  for  darsanam    arid    take  your  cuance  in.  ihs 

Queue  and  allow  chance  for  every  one. 

10.  AVOID  LOUD,  CONVERSATION  or  demonstration  which  would 
derogate  the* solemnity  of  worship. 

1-1..    R-ESPEdT,  AND  PROMQXE  the-^  senlimsnts.  of  {?ilgr.inia. 
1(2;.   BEWAIRE.  OT  Boj©USi  PAND.A&  or  (ialaJik  who,  awe'  likeljv  tv>)  mislsHrfi 
you  in  tbe  performance  of  your  vows- and:  disposal  of  offerings; 

13.  GIVE.  YOUR    OFFERINGS    in    the     )  emple    Office,   and    demand 

14.  DEPOSIT  ALL  YOUK     Hundi  offerings  in  the  Hundi  or    Koppera 
at  the  Bangaru    Vakili    or  Golden  gate.      Otherwise,  your  vows 
wiHi  not  be'fulnlltedi, 

15.  A*SK  FOR.  AND    OBTAIN      all    information    and'    particulars-  from 
i he.  Pilgrim,  Guides,     Choultry   Superintendents,     and".    Temple 
Managers       Tthey  are  ahiiays  at y,our  service.. 

16  F0'HWA.RD^  COMPLAINT  or  suggestion  to  the*  Executive,  Officer, 
T.  1'.  Devaithananis  for  action  and1  it.  would  be.  promptly 
attend  ed«  to 

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Vols.  I  &  II  each                                                                     •••  3  12 

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(Telugu  script)                                               .   .                          ...  2     4 

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46.  Ashtadasa  Rahasyamulu,  (first  8)  Vol.  I                              .  3  15 

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77.    Sringara  Sankirtanalu :  Vol.  Ill                                        •••  2     0 
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79.  Adhyqtma  Sankirtanaiu  :  Vol.  VI                                   ...  2    0 

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81.  Songs  of  Tallapaka    Poets   with  musical  notation  by  Sri 

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86-  Keuopanishad                                                                          •«•  10 

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88-  Prasnopanishad                                                                    •  ••  2   12 

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swarm  Sastri                                                                              •-  012 

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115.  Chakshushiyam  (Sanskrit)                                                    •-•  1   12 

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Tirupati  Devasthanams  are  taking  up  the  works  of 

Regilding  of  the  Ananda   Nilaya  Vimanam 
of  Sri  Venkateswaraswami  Varu  at  Tirumala. 

Bhaktas,  are  requested  to  contribute  Gold  &  Money 
and  associate  themselves  in  the'  Kainkaryams.  Contri- 
butions may  be  sent  to  the  Executive  Officer,  Tirumala- 
Tirupati  Devasthanams,  Tirupati,  S.  I. 


!          Subscribers  are  kindly  requested  to  note    that  the 

(bulletin  copies  will  be  posted  only  on  the  10th  of  every 
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(Continued  from  last  cover  page.) 

Date  Name  and  Address.  Sevas.  Amount 


11  Sri     K.  S.  MoortKy,  Tiriipati.                    Kalyanotsavam  500 

.,      ,,      M.  RamakrisKna  Rao,  Mysore.                        do.  500 

,,      ,,      H.  Narayana  Rao,  AnantKapur  .                     do.  500 

,,      ,,      S.  Raja£,opalan,  "Madras.                                      do.  500 

14  ,,     E.  V.  Krishna  Rao;  Gtmtur.                             do.  500 
,,      ,,      Nanakram  Ba£,Kavam,  Hyderabad.               do.  500 
,,      „      S.  V.  S.  Mani,  Reni?vunta.                                  do.  500 

15  Smt.  H.  Sriran&ammal,  Mysore.                               do.  500 
„   Sri    P.  Kcmda  Reddy,  Nandi  Katkur.                    do.  500 
,,      ,,      Mahadeva  Iyer,  Gopichettypalayam.           do.  500 

16  „     T.  V.  Govinda  Rao,  TricKy,                            do.  500 
,,      „     B.  K.  Yelbusi,  Bafcalkat.                            T.  Cl.  BraK.  1,500 
M   Smt.   Jayammal,  GopicKettipalayam.      Kalyanoisavam  500 

17  Sri    K.VenkatasubbaiaK  &  Son.  AnantKapur.   do.  500 

18  ,,     M    Venkatram-daK,  Tenali.                             do.  500 
,,      „     B.  PadmanabKa  Rao,  CocKin-2.                      do.  500 
,,      ,,     R.  S.  Srika-ntam,  GopicKettypalayam.    I  Cl.  BraK.  1,500 
,,      „      G.  D.  Darwarkaram.  Mysore.                   II  Cl.  BraK.  750 

19  J.  V.  Narasin£a  Rao.  Hvderabad.                  do.  750 

B.  Ran&aiaK,  Secunderabad.              Kalyanotsavam  500 
CKenna  Reddy,  Hyderabad  Dt.                       do.  500 

C.  Ramanuja  Iyen%ar,  Mysore.                II  Cl.  BraK.  750 



Govhidas  Mukundas  Malani,  Secunderabad.      do.  7 

K.  Sriram,  Nafepur-1.                           Kalyanotsavam  500 

23  Venkana  Gowda  patKy,  Belfeaum.            I  Cl.  BraK.  1,500 
V.  D.  Hublikar,  DKarvar.                   Kalyanotsavam  500 

,      S.   N.  Ramaswamy,  Madras.                              do,  500 

CK.   M.  G.  Malari,  Secunderabed.                            do.  500 

24  Sri    J.  Veukataramanuja  CKetty,  Madras-1.     do.  500 
„      ,,     R.Narayanaswamy  Naidu,  RavuducKeri.   do.  500 
„      ,,     Y.  Siddappa,  Bellary.                                          do.  500 

25  ,,      G.  KannaiaK,  Madras.                                          do.  500 
,,      „      P.  V.  Ramaswami  Goundar,  Coimbatore.   do.  500 
,,      ,,      K.  A.  Venkatraman,  Madras.                           do.  500 
,,      ,,      K.  Srinivasan,  SankandurJ?,.                               do.  500 
,,   TKe  Lotus  painting  works,  Bombay.                      do.  500 
.,   Sri    Dasiramja  Kotima,  Woran^al.                  II  Cl.  BraK.  750 

26  ,,      N.  M.  Ramaswamy,    Ban£,alore-2.          I.  Cl.  BraK.  1,500 
,,   Smt.  SeetKabai,  Gulbur&aK.                         Kalyanotsavam  500 

27  Sri    K.  RaiKakrisKnan,   Secunderabnd.               do.  500 
,,      ,,      K.  E.  CKakravartKy,  Bombay-19.                 do.  500 

28  ,,      A.  Rami-swamy,  Hyderabad.                            do.  500 

29  Smt.  Premakumari,   Quilon.                                       do.  500 
,,      ,,      Kusmuakumari,  Secunderabad.                       do.  500 
,,   Sri    M.  S.  Na?yak,  Madras-28.                  BraKmotsivam.  1,500 
,,      ,,      Babu  Motus,  Secunderabad                       IT  Cl.  BraK.  750 

30  ,,     KrisKna  BKat,  Quilon.                                  N.  Kanuka  1,140 
,,      ,,                             do.                                           Kalyanotsavam.  500 

31  »,      Amntpur  Appa  Rao,  Barapur.                          do.  500 
,,      ,,     RamacKandrappa,  Gtilburfta  .                          do.  500 
,,      ,,     R.  BalakrisKnamenan,  Coimbatore.               do.  500 


2i /£ en  \  Tiruclianur  Sri  Sundararaja  Swami  Avatharotsavam. 

23 — 6 — 57     Tiruchanur  Sri  Krishnaswami  Vari  Floating  festival 
24 — 6 — 57  „  Sri  Sundarsrajaswami  Vari 

25 — 6 — 57     Sri  Krishna  Pushkaram 

27— fi'-Z^  j   Tiruchanur  Sri  Padmavathi  Amma  Vari       ,, 

16 — 7 — 57     Dakshinayanatn — Tirumala  Sri  Vari  Anivara  Asthanam. 

10—8     5       Upakarma 

11 —  8  —  57     Tirumala  Sri    Varaha  Jayanthi 

19  -  8 — 57  ,,          Sri   Gokulashtami  Asthanam. 

28-  8— 57     Vinayaka  Chathurthi 

List  of  Grihasthas  who  performed  special  Arjitham  sevas 
during  May,    1957  in  Sri  Venkateswara  Temple,   Tirumala. 

Date                       Name  and  Address.                     Sevas.           Am°unt 

1  Sri    T.  S.  Srinivasa  lyen&ar,  Tanjore.  Kalyanotsavam 


2      ,     B.  Narayana  Pai,  Alwaye,                              do'. 


,,       ,     T.|Srmivasa  lyenfear,  Tanjore.                       do. 


3       ,     Sankarlal,  Pandaripur.                                     do. 


)i       .     T.  LakstiTnan-kuta,  Bombay.                             do. 


,,       ,     B.  Appa  Rao.  P.  T.  Madras.                           do. 


4  Smt.    Rajammal,  PollacKy.                                 II  Cl.  Brah. 


,.  Sri    Ve-nkatakrishnan,  Madras.                Kalyaintsavam 


,,  Dr.  S.V.  Rama  Rao,  RoLertso-npet,  K.G.F.         'do. 


,,  Sri    B.  Ja&adeswaraia.h,  Sectmderabad.              do. 



G.  S.  Narasappa  Chetty,  Bellary.          II.  Cl.  Brah. 



D.  R.^Sundarain.  Madras-17.            Kalyanotsavam 



B.  Srinivas,  Sectmderabad.                        N.  Kanuka 



B.  V.  Venkatesaian,  Ba-agalore.      Kalyamtsavani 



B.  Chabid  Das,  Ban&alore-l.                            do. 



R.  Padma-nablaa  Rao,  Coimbatore.                 do. 


•  i 

P.  Srinivasa  Rao,  Coimbatore.                         do. 



N..,Narasimlia  lyen^ar,  Hyderabad.             do. 



A.  Rama  Sastry,  Cochin-2.                       II  Cl.  Brah. 



R.  Venkatramaiah,  Mysore.             Kalyanotsavam 



Ananthaprabhu,  Cochin-2.                             do 


11  Smt.  P.  Aura&amma,  Visakhapatnam-2.             do. 


„  Sri    P.  CKandrasekhara  Reddy,  Allur.                do. 


(Continued  at  previous  page.) 

Printed  at  T.T.D.  Press.  Timpati  and  published  by  Sri  C.  Anna  Rao.  B.A. 
Executive  Officer.  Tirumala-Tirupati  Devastha»atns,Tirupat/i-  8-6-57- 

>!.  VIII 

JULY  1957 

No.  7 

ft^^p^w  3ZZSF3R.  *:$  £*, 

•"'    _    j,-"^,  **2i  **>/T  *^H  •$!;*  **  ifeg    I/  *fc       ,*       "    *"•»        J  "^'•T*~^'  *  a"1 

*"*„!£  "***      '  *  C*.""""**  *  ***  ^E  *    "y?       *    t    — «  jSJ&t  *  "**-d^  "*      "-*>*•  *       *  f*^     ^  *^  "JvJ'"*"*'.lSll*w^ 

"4%;Ji'  TfZT,  -;'  -K^ii^Vr^ 

An  aerial  view  of  Vijayawada  from  Kanakadurga  Hill. 

The  most  important  place  during  the  Krishna   Pushkaram  which  has  occurred 

from  21st  June  to  2nd  July  after   a  period  of  12  years. 


. :  —  Height  2820  Feel  above  sect  level. 
1  emperature  :  -  Maximum  94°  Minimum  6Or 
Rainfall   4O"      Population  :  400O 

FP2OM    TE1V3FLES    FOR    MAY     ti 

Rs,       A.  P. 

1  Sri  Venkateswaraswami  Temple.  Tirumala        —  3,41,232     5  9 

2  Sri  Padmavathiamrraa  Temple,  Tirucharaur          •••         2,523     3  0 
3.     Sri  Govindarajaswami  Teraale,  TiirupatI             •••         3,790     5  10 

4  Sri  Kothandlat'ama&wami  Temple,  Tirupati                         396     3  0 

5  Sri  Kajjileswaraswarai  Temple,  TirupatS             •••            221    12  0 

Total   --•  3,48,163  13  7 

MAY,    1957 

of  pilgrims,     accom-  f  at  Tirupati  •--  33,901 
modated    in  the    choultries  t 

in  the  month  :                               I  at  Tirumala  -•  36,759 

Number  of  pilgrims,  who  availed  (  Adults  --•  59.896 

to  Tirumala   in  the  month  :          |  Children  ---  9,896 

3.  5,  9. 

Vol.  VIII  JULY  1957  No.     7 


.<SJpHE  meeting  of  the  Board  of  Trustees>f  Tirnmala-Tirupati 
Jk-  Bevasthanams,  was  held  on  the  15th  June,  1957  at 
Tirumala,  Sri  A.  C.  Subba  Reddy  Chairman  presiding.  Sri 
R.  Nathamuni  Reddy,  Y.  Subba  Rao,  A.  Venkataramaiah  and 
P.  Suryanarayana  attended  the  meeting.  Sri  C.  Anna  Rao, 
Executive  Officer  of  the  T.  T.  Devasthanams  was  present. 

The  Board  approved  a  scheme  for  the  formation  of  an 
Editorial  Committee  for  inviting  articles  and  offering  sugges- 
tions to  make  the  T.  T.  D.  Monthly  Bulletin  more  popular  and 

The  Board  approved  the  Budget  estimates  (revised  estimate 
for  F.  1366  and  estimate  for  F.  1367)  prepared  by  the  Executive 

The  Board  decided  to  increase  the  strength  of  the  vehicles 
in  the  Transport  Department  by  adding  six  more  Diesel  driven 
chassis  of  105  H.  P.  6  Fargo  165  W.  B.  Full  forward  model 
buses,  one  Willys  station  wagon  and  one  plymouth  sevoy 
costumes  four  door  suburban.. 

The  Board  required  the  Executive  Officer  to  address  the 
Government  fortaking  steps  to  establish  a  Zoological  garden 
at  Tirupati  in  the  light  of  the  scheme  prepared  by  Sri  B.  V. 
Ramanujulu,  Superintendent,  Madras  Zoological  gardens. 

The  Board  sanctioned  enhanced  payment  of  wages  to  the 
scavengers  with  effect  from  1st  June  1957. 

X  \  \J  J  V 

In  view  of  the  'Flu  *  epidamic  prevalent  in  the  town  of 
Vijayawada  and  the  suburbs,  the  arrangements  made  for 
publicity  by  T.  T.  Devasthanams  for  Krishnapushkharam,  had 
to  be  cancelled  as  required  in  the  Railway  and  Government 



The  Receipts  as  per  the  revised  budget  estimates  are 
Rs.  81,80,732  and  the  expenditure  Rs.  79,92,710  leaving  a 
closing  balance  of  Rs.  1,88,022,  which  will  be  the  opening 
balance  for  the  Budget  Estimates  for  Fasli  1367. 

Against  the  sum  of  Rs.  40,01,800  provided  in  the  Revised 
Estimates  for  Fasli  1365  under  Ordinary,  the  actual  receipts 
were  Rs.  47,90,436.  The  increase  is  due  to  increased 
revenue  of  over  Rs.  3|-  lakhs  under  Kanuka  and  Arjitham 
receipts  and  about  Rs.  3  lakhs  under  Bus  Transport  and  about  • 
Rs.  60,000  under  the  remunerative  enterprises  of  the  Canteen 
and  T.  T.  Devasthanams  Press. 

In  the  Budget  estimate  for  Fasli  1365,  it  was  proposed  to 
meet  capital  expenditure  by  converting  Investments  to  a  tune  of 
Rs.  25  lakhs.  But  on  account  of  the  increased  receipts  over  the 
anticipated  revenue  it  was  not  found  necessary  to  convert  any 
of  the  investments.  Further  investments  to  an  extent  of. 
Rs.  3  lakhs  were  made  during  the  fasli. 

The  Electricity  Department  was  handed  over  to  Govern- 
ment with  effect  from  22-5-57  and  while  handing  it  over  a 
sum  of  Rs.  3  lakhs  was  paid  to  meet  works  undertaken  prior 
to  handing  over  and  this  sum  together  with  the  previous 
loans  amounting  to  Rs.  9.89  lakhs  is  repayable  in  1962. 


The  closing  balance  in  the  Revised  Estimate  for  F.  1366  is 
Rs.  1,88,022  and  this  is  adopted  as  the  opening  balance  for  the 
Budget  estimate  for  Fasli  1367. 

Against  a  provision  of  Rs.  36,82,460  under  "expenditure 
Ordinary"  in  the  Revised  Estimate  for  Fasli  1366,  a  sum  of 
Rs.  51,56,650  has  been  provided  in  the  Budget  estimate  for 
F.  1367.  The  increase  is  mainly  due  to  the  provisions  made  for 
Contribution  towards  construction  of  a  Hospital  of  300  beds  ; 
Dr.  Mody's  Eye  camp  ;  for  increased  Paditharams  for  Arjitham 
sevas  ;  increase  in  Electricity  charges,  under  lighting;  payment 
enhanced  Dearness  allowance  to  the  staff ;  the  establishment 
of  a  Botanical  garden  and  a  Zoo,  and  other  items. 



Most  of  the  works  sanctioned  by  the  Board  of  Trustees 
from  time  to  time  and  taken  up  for  execution  were  in  progress. 
Provision  has  been  made  in  the  Budget  estimate  for  F.  1367 
for  an  expenditure  of  Rs.  28,06,000  on  Capital  works.  In  view 
of  the  additional  items  of  expenditure  falling  under  *'  Ordinary  " 
no  surplus  balance  has  been  left  over.  Taking  the  capital 
receipts  of  Rs.  3'39  lakhs  into  account,  there  is  a  deficit  of 
about  Rs.  20  lakhs  which  has  to  be  met  by  conversion  of 
investments.  The  total  investments  (Ayan  Funds)  stand  at  about 
Rs.  42  lakhs  including  loan  given  to  Electricity  Department. 

The  S.  V.  Oriental  Institute  was  handed  over  to  the  S.  V. 
University  and  investments  to  a  tune  of  Rs.  6,25,000  were  pro- 
posed to  be  transferred  to  the  Universityd  and  provision  has 
been  duly  made  for  this. 

The  following  capital  works  have  been  proposed  to  be 
executed  during  the  fasli  year. 


Particulars  of  work  Rupees  in   lakhs 
Acquisition  of  sites  around   Swatni   Pushkarani    and 

the  temple                                                               m  ...  0-50 

Staff  quarters,  Tirumala  ...  \>\$ 

Vimanam  works  and  renovation  ...  5.00 

Vahanams  renovation  ...  0-20 

Zo°  ...  0-55 

Botanical  gardens                  '  ...  0*55 

Choultries  at  Tirupati  &  Tirumala  ...  8-00 

Overhead  tank,  water  supply  new  choultry  ...  0-30 

Laying  pipe  lines  for  water  supply                 •  ...  0-30 

Construction  of  Elephant  stall  and  dairy  farm  ;..  0-42 

Drainage  scheme  ...  0-50 

Papavinasanam  Road  ...  1-00 

S.  V.  High  School,  Vellore  Additional  block  ...  0-05 

S    V.  College  for  men  ...  2-00 

S.  P.  College  for  women  ...  2-00 

Hostel  „.  1-00 

S.  V.  Poor  Home  blocks  ...  0-32 

S.  V.  Orphanage  Dining  Hall  ...  0-10 

T.  T.  Devasthanam  Press  for  equipment  &  for  Building  ...  0'90 

Transport  Department  for  additional  Vehicles  ...  2-67 

Canteen  for  building  Tirumala  ...  0-55 

...  28.06 



Vaikfaanasa  Agaraa. 

The  following  is  the  list  of  register  numbers  of   candidates  who 
passed  the  Vaikhanasa  Agama  Examinations  held  in  April  1957. 


First  Class  :— Nil. 

Second  Class  :— 11,  14,  15,  43,  57  and  62. 

Third  Class  :—l  to  6,  10,  12,  13,  16  to  19,  22  to  25,  27  to  31,  35 
to  38,  40,  41,  44,  48  to  51,  53,  55,  56,  58,  59,  61, 
63,  65  to  69,  71  to  74,  76  to  78,  81,  82,  84  to  88, 
92  to  96,  98,  99,101,103  to  104,  106  to  109,  111 
to  113,  118  to  126. 


First  Class  :— Nil. 

Second  Class  :— 1,  28,  36,  43,  111,  119,  120. 

Third  Class  :— 20,  37,  74  to  76. 


First  Class  :— Nil. 
Second  Class  :— 43,  111. 
Third  Class  :— 120. 
P.S. — The  result  of  number  105  will  be  announced  later  on. 


K.  Srinivasan,  P. R.O.,  Southern  Railway.  -*~^~~~~~~w^ 

The  Legend  of   Pushkaram  : 

Brahman  by  name  Tundila  did  penance  for  a  very  long 
time  and  at  last  Lord  Shiva  appeared  before  him  and 
offered  a  boon.  The  Brahman's  joy  know  no  bounds.  He 
prayed  to  Lord  Shiva  to  grant  him  the  form  of  Pushkara 
Teertharaja.  Lord  Shiva  awarded  the  boon. 

After  sometime,  Lord  Brahma  got  a  boon  from  Lord  Shiva 
as  per  which  Pushkara  had  to  live  in  the  waters  of  Brahman's 
Kamandal.  Later  Brihaspathi,  having  satisfied  Brahma  with  his 
great  penance,  obtained  Pushkara  grahadipathyam  and  great 
reverence  among  gods,  as  boons.  Pushkara  having  been  given 
away  to  Brihaspathi  as  boon,  refused  to  follow  him  leaving 
Brahma.  At  last,  it  ended  in  a  compromise  that  Pushkara 
should  be  with  .Brihaspathi  for  12  days  in  the  beginning  and 
12  days  in  the  end  of  his  (Jupitor's)  year  and  one  hour  at  noon 
during  the  rest  of  the  days.  Devaguru  or  Jupitor's  stay  in  the 
twelve  Rasis  (Zodiac  signs  viz.,  Mesha,  Vrishabha  etc.,)  repre- 
sents Pushkara  festival  to  the  twelve  sacred  rivers  of  India  as 
shown  below  : 

Name  of  Rasi  Name  of  River 

(occupied  by  Jupitor)  (having  Pushkara m) 

1.  Mesha  Ganga 

2.  Vrishabha  Narmada 

3.  Mithuna  Saraswathi 

4.  Karkataka  Yamuna 

5.  Simha  Godavari 

6.  Kanya  Krishna 

7.  Tula  Cauvery 

8.  Vrischika                     "  Tamraparni 

9.  Dhanus  Sindhu 

10.  Makara  Tungabhadra 

11.  Kumbha  Bhimaradhi 

12.  Meena  Praneeta 

In  the  course  of  his   traverse   through  heavens    Jupitor  or 

Brihaspathi  enters  '  Kanya '  rasi  during  June  21  to  July  2,  1957. 

The  Birth  of  the  River  Krishna : 

.     According  to  Hindu  mythology    Lord   Brahma   wanted  to 
perform  Yagna  on  the   Sahyadri  or  western  ghats.     As  his   first 


wife  Saraswathi  could  not  turn  up  in  time  for  "  Muhurtham," 
Brahma  was  advised  by  Lords  Shiva  Vishnu  and  others  present 
on  the  occasion,  to  perform  the  Yagna  with  his  second  wife 
Gayathri.  He  did  accordingly.  Saraswathi  who  came  to  the' 
spot  later  learnt  what  had  happened  and  got  envaged.  Out  of 
anger  she  gave  a  curse  that  all  those  including  the  Trinity  who 
were  present  should  become  rivers.  The  curse  had  its  effect  and 
Vishnu  became  the  river  Krishna,  Shiva  the  river  Veni  and 
Brahma  the  river  Kakudmathi  and  the  Trinity  flowed  together 
from  the  western  ghats.  The  other  Devas  and  Rishis  also 
became  rivers  and  all  these  rivers  joined  the  river  Krishna, 

The  Legend  of  the  river  Krishna ; 

After  the  last  Pralaya,  Lord  Vishnu  asked  Brahma  to  start 
creation  again.  Brahma  wanted  to  know  from  Vishnu  how  best 
"  Dharma  "  could  be  established  in  Kaliyuga.  Vishnu  created 
Krishna  with  His  '  Amsa  "  and  Brahma  was  surprised  at  the 
beauty  of  Krishna  and  treated  Krishna  as  His  daughter.  In  order 
to  purify  the  world  which  was  full  of  sins,  Vishnu  deputed 
Krishna  one  of  his  four  aspects  '  amsha  *  to  take  the  river 
Krishna  from  the  possession  of  Brahma  and  leave  her  on  earth. 
Krishna  set  out  the  river,  but  was  unable  to  find  a  suitable  place. 
In  His  search  for  a  proper  place,  He  came  across  the  sage  Sahya 
who  was  doing  penance  assuming  the  shape  of  a  mountain. 
The  sage  requested  Krishna  to  live  on  him  with  the  river 
Krishna.  His  request  was  conceded  and  Krishna  stayed  on  the 
Sahyadri  (western  ghats)  in  the  shape  of  a  tree  and  the  river 
Krishna  took  birth  from  within  that  tree.  The  river  has  many 
sacred  places  on  both  sides  of  her  banks  at  several  spots. 

Greatness  of  Kanaka  Durga  Kshetra : 

This  Kshetra  has,  as  its  eastern  boundary,  the  western  Keela 
mountain  (Keeladri)  which  was  formerly  forming  a  part  of  the 
mountain  Indra  Keela  (Indra  Keeladri)  but  was  subsequently 
driven  apart  by  the  river  Krishna  and  is  now  known  as 
"  Patamata."  This  kshetra  has,  Mangalagiri  the  seat  of  Lord 
TMrisimha  on  the  southern  side,  Undavalli  caves  known  as. 
"Ananta  Teertha "  on  the  western  side,  and  the  riverlet 
"  Prithivi "  which  is  popularly  known  as  Budameru  on  the 
northern  side.  In  the  midst  of  these  sacred  places  lies  Durga 
Kshetra  which  is  considered  to  be  very  sacred,  where  all  rivers, 

Malleswara  Swami  temple  view  on  the  Kanakadurga  Hill* 



The  main  entrance  to  Kanaka  Durga  temple- 
design  of  Siva's  Kalyan. 

-with  a  sculptural 

Rishis  etc.,  are  said  to  be  residing  invisibly.  The  Indra  Keela 
mountain  on  which  goddess  Kanaka  Durga  and  Lord  Maili- 
karjuna  are  worshipped  in  the  temple  on  the  top  spreads  in 
semi-circular  shape  from  the  north-western  direction  to  the 
southern  direction  of  the  Kanaka  Durga  kshetra. 

The  river  Krishnaveni  flows  just  by  the  side  of  this  moun- 
tain. The  river  which  originated  from  the  western  ghats  or 
"  Sahyadri  "  while  running  towards  the  sea  in  the  east  could 
not  move  ahead  since  the  way  was  obstructed  by  the  Indra 
Keela  mountain.  The  Devas  prayed  to  the  mountain  to  give 
way  to  the  river  through  two  of  its  many  caves.  The  mountain 
conceded  to  their  request  and  allowed  the  river  to  flow  through 
two  of  its  caves.  The  river  Krishnaveni  flowed  through 
the  caves  and  a  portion  of  the  mountain  in  between  these  two 
caves  was  carried  away  by  the  current.  The  river  was  thus  able 
to  reach  the  sea. 

In  days  of  yore,  there  was  a  town  called  '  Kanakapuri,' 
(Town  of  Gold)  on  the  eastern  side  of  the  Indrakeela  mountain. 
At  the  request  of  Devas,  the  goddess  Parameswari  killed  the 
demons  and  shined  like  gold.  That  was  why  the  town  was 

(Continued  at  Page  35) 

.  B.  Ratnachandra  Rao,  BA 

•3K.FTJER  SRI  KULASEKHARA  ALWAR  came  Perialwar* 
cJtJL  another  Sri  Vaishnava  Saint.  Ages  ago  in  SrivilHputtur, 
in  the  district  of  Tirunelveli  a  pious  Brahman  Mukunda  and  his, 
wife  Pad  ma  lived  their  lives  praying.  God  for  a  child.  They, 
were.-blessed  with  a  male  child  and  they  named  him  Vishnuchitta. 
This  boy  grew  very,  well  and  began  to  show  his  zeal  and  lover 
for  all  sacred  texts  and  his  love  for  God.  When  he  was  seven; 
years  of  age  he  was  performed  upanayana.  Thereafter  he  ever 
cherished  the  name  of  Narayana  and  began  to  worship  him  in  a 
local  temple.  His  love  for  the  Lord  was  so  intense  he  immedi- 
ately bought  a  plot  of  land,  grew  flowers  for  worship  of  the 
Lord.  He  thought  that  the  Flowers  were  the  only  cherished! 
objects  of  the  Lord.  He  grew  all  fragrant  flowers  with  tender 
care  and  every  day  offered  them,  to  Narayana.  This  devotee 
came  to  be  known  as  Perialwar. 

During  this  period!  the  districts  of  Tirunelveli  and  Madura 
were  ruled;  by  the  Pandyan  monarch,  Valadeva.  In  one  of  his 
wanderings  Valadeva  learnt  from  a,  religious  mendicant  the. 
value  of  supreme  bliss  and  the  ephemeral  nature  of  the  hu  man 
life.  He  thereafter  began  to  pine  for  God's  embrace;.  Be 
asked  the  Priest  Chelva  Nambi,  where  and.  how  to  get  the; 
company  of  Saints  so  that  he  could  realise  God  on  earth.  The 
Priest  replied  that,  it  was  not  easy  to  point  out  to  any  one  as  at 
Saint,  for  the  Saint  lived  everywhere.  He  advised  the  King  to 
call  for  a  conference  of  devotees  of  all  religions.  Accordingly 
the  King  declared  the  Conference  and  was  awaiting  the 
emergence  of  a  true  Saint  out  of  the  large  gathering  of  wise  men.. 

When  ¥ishnuchitta  was  in  his  usual  worship,  one  day  h«c 
Heard  a  Voice  tell  him  to  proceed  to  Madura to •••attend'  thee 
Gbnference  and  adore  the  Lord.  With  the  blessings  of  the- 
Lord  he  proceeded  to  the  Conference  ;  he  was  received  by  the* 
King  and  in  the  assembly  he  answered  all  the:  intricate  qpestions 
on  philosophy  put  to  him  and  established  the  supremacy  and! 
glory  of  Narayana.  The  King  was  convinced  and  took  Visfami* 
chitta  as  his  guru. 

A  grand  procession  glorifying  this  holy   occasron  of  instal- 
ling the  guru  was  arranged  by   the  King  and  Vishnuchitta  was 

12  T.  T.  £>.  MONTHLY  BULLETIN 

seated  on  the  State  Elephant.  The  large  gathering  cried  out 
the  divine  name,  Narayana  Narayana.  Vishnuchitta  was  in 
ecstasy  and  Sri  Narayana  himself  revelled  in  the  love  of  his 
Bhakta.  Vishnuchitta  took  the  two  bells  hanging  on  either  side 
of  the  adorned  elephant  and  sang  an  emotional  hymn.  This 
song  is  known  as  Pallandu,  glorifying  the  Lord  Narayana.  The 
King  flooded  this  Saint  with  laurels  and  after  a  time  Vishnu- 
chitta  returned  to  his  own  garden.  With  his  love  for  the  Lord 
lie  composed  many  hymns  for  Sri  Krishna  whom  he  fondled  as 
Ms  child. 

One  day  while  he  was   gathering  flowers  in  his  garden,  he 
saw  a  glittering  thing  in  the  Tulsi  shrub.     To  his  amazement  he 
noticed  it  to  be  a  female  child   with  divine   features.     He  took 
the  child  to  the  temple  of  Sri  Krishna  near  by  and  placed  it 
before  him  and  began  to  pray  when  the  Lord  spoke,     "  Take 
the  child  as  yours.    Name  her.  as  Kodai  (Beauty)."     This  child 
later  came  to  be  known  as  Andal.     Vishnuchitta  took  the  child 
and  reared  it    in   his    garden.      Andal    had    all    the    divine 
attributes.    As  she  grew  up  she  developed   an  innate  love  and 
passion  for  Sri  Ranganatha  and  began  to  pray  for  her    com- 
munion with  him.     She  became  so   identified   with  the  deity 
that  she  took  the  flowers   picked   up    by    Vishnuchitta    first 
decked  herself  with  them,    admired  herself  in   the    mirror  and 
then  replaced  them  at  the  place  without  the   knowledge  of  her 
father.    One  day  the  Priest  complained  that   the  flowers   were 
faded  and  on  another  the  garland  had  a    hair.    Vishnuchitta 
felt  very  much  at  this  and  by   his  vigilance  noticed   to  his 
surprise  that  his   daughter    was   herself  adorning  the  flowers 
meant  for  God.     He  became  wild  with  her  behaviour  which  he 
considered  a  pollution.     When  on  that  day  he  took  a  different 
garland  the  God  appeared   in  his  dream  and  said,    that  the 
garland  had  lost  its  fragrance  for  it  had   not  the  touch    of  his 
fa,ypurite  Andal.     Vishnuchitta  was   convinced  of  the  divinity 
of  Andal. 

Andal  lived  and  moved  with  her  heart  and  soul  fixed  in  her 
beloved,  the  Lord  Ranganatha.  She  saw  nothing  of  others. 
When  she  became  of  marriageable  age  Vishnuchitta  wanted  to 
marry  her,  but  she  utterly  refused  saying  that  she  would  marry 
only  Sri  Ranganatha  and  no  other.  When  she  was  in  deep 
meditation  as  to  hpw  she  should  realise  her  desire,  she  sang 


her  Tiruppavai.  This  is  the  outpouring  of  her  love  to  God, 
This  song  is  sung  by  all  Vaishnavites.  The  dream  for  her  to 
embrace  the  Lord  became  a  reality  and  her  desire  for  marriage 
with  Sri  Ranganatha  was  fulfilled  when  she  entered  the  Temple 
at  Srirangam  and  got  herself  merged  with  the  Lord. 

In  this  unique  Song,  Andal  considers  herself  as  one  of  the 
Gopis  and  every  dawn  wakes  up  all  other  Gopis  and  requests 
them  all  to  join  her  in  waking  up  her  Lord,  Sri  Krishna.  This 
depicts  her  intense  BhakthL  She  would  then  invoke  the  Lord 
himself.  This  a  Song  of  the  Morning  which  every  true 
Vaishnavite  chants  on  his  waking  up  and  in  all  temples. 

Andal's  divine  marriage  is  celebrated  with  all  pomp  in  all 
Vaishnavite  temples  Every  Vaishnavite  temple  has  a  shrine 
for  Andal.  Worshipping  Sri  Ranganatha  and  Andal,  Vishnu- 
chitta  attained  the  God  in  him. 


I  am  impelled  to  give  expression  to  an  experience  of  mine 
on  reading  the  article  in  Tamil  headed  "  THIRUVENKATAM  " 
appearing  in  1957  April  bulletin  of  T.  T.  Devasthanam. 

I  had  the  fortune  of  making  a  pilgrimage  to  Tirupati  on 
Friday  28-12-1953.  I  took  bath  in  the  holy  Pushkarani  and  I 
performed  Pithir  tharpanam,  that  day  being  a  New  Moon  Day, 
and  went  to  the  sacred  precints  to  witness  the  weekly  Thiru- 
manjanam  on  Fridays.  I  must  confees  I  was  curious  to  see 
whether  the  Lord  had  "  pap  &®)t~tyu>  ^swr^^tt/ii  ^ewruj^syu), 
fssffQfiiM "  as  narrated  by  Peyalwar.  Being  somewhat  late, 
other  pilgrims  had  seated  themselves  in  the  portion  near  the 
Lord  and  I  could  see  Abhishekam  only  from  at  a  distance. 
During  Abhishekam  I  found  that  the  Lord  appeared  like  a 
Sakthi  figure.  Again  I  had  darsan  at  the  time  of  Thomalai 
Seva  in  the  after-noon  and  then  I  worshipped  the  Lord  as 
depicted  in  the  scriptures. 

It  is  matter  of  gratification  that  the  sanctity  of  the  temple 
is  well  maintained  by  a  selfless  devotee  in  the  person  of  the 
present  Executive  Officer. 

An  humble  devotee. 

1.  Please  REMEMBER  thatTirumalai  Hill  is  a  very  sacred  place  and 
Sree  Venkateswara,  a  powerful  force. 

2.  Please  RESPECT  ancient  customs  and   established   usages,    when 
you  are  on  the  Hills. 

3.  WEAR  NO  BOOTS  OR  SHOES— a  sort  of  penance.  The  .Hill  area  is 
considered  holy. 

4.  WEAR  NO  FLOWERS — all  flowers  ; are  for  -God  only. 

:5,    AVOID: SMOKING,  or  carrying  any  article  for  tsmoking. 

6.  AVOID  SPITTING,  chewing  betel  and  tabacco. 

7.  AVOID  TAKING  MEAT,    fish,    eggs,  flesh,    or    drinking  toddy   or 
arrack  or  any  other  intoxicant. 

8.  TAKE  BATH  and  wear  clean  clothes  before  you  enter  the  shrine. 

9.  AVOID  RUSHING  in  for  darsanam    and    take  your  cltance  in  the 
Queue  and  allow  chance  for  every  one. 

10.     AVOID    LOUD    CONVERSATION    or    demonstration  which   would 

derogate  the  solemnity  of  worship. 

41.    RESPECT  AND  .PROMOTE  the  sentiments  of  pilgrims. 
12.    BEWARE  OF  BOGUS  PANDAS  or  dalalis  who  are  likely  to  ^mislead 

you  in  the  .performance  of  your  vows  and  disposal  of  offerings' 
,13.     GIVE   YOUiX   OFFERINGS    in    the    l:emple    Office    and   demand 


14.  DEPOSIT  ALL  -BOUR    Hundi  offerings  in  -the  hHundi  or  -Kpppeia 
at  the  Bangaru    Vakili    or<Golden  fgate.     Otherwise  your  vows 
•will  not  be  fulfilled. 

15.  .AsK  TOR. 'AND' 'OBTAIN     -all  information    and    particulars  * 
the  Pilgrim  Guides,     Choultry   Superintendents,     and     Temple 
Managers.      They  ar.e  always  at  your  service. 

•16,  FORWARD  COMPLAINT  or  suggestion  to  the  Executive  Officer, 
T.  T.  Devasthanams  for  -action  .and  it  'would  be  promptly 
.attended  to, 

N.B. —  Contributions  oj  articles  not  more  than  a  foolscap  ^page  of  ..typewritten 
matter  tn  English  on  Sree  Venkateswara  and  the  experiences  of  the 
YATHRA  will  be  gratefully  acc&petea  by  'the  EDITOR  Jrom  the 
devotees  and  pilgrims  to  Tirumala*  The  articles  are  not  ,;returnable. 
The  Editor  reserves  the  right  to  include,  alter,  modify  or  reject  them 
as  'time  and^space  will  permit* 

Sri  T.  K.  Gopalaswarai  Aiyangar,  M.A., 


(Arthitartha  pradatre  Namah) 

Surrender  unto  Lord  Srinivasa  who  confers  upon  His  devotees, 
the  objects  of  their  desires. 

!>HIS  epithet  of  Lord  Srinivasa  is  very  important  in  that 
it  corroborates  the  fact  that  He  is  the  ultimate  grantor 
(Pradata)  of  the  desires  of  His  devotees  who  surrender  unto  Him. 
The  desired  objects  vary  according  to  the  desirous  but  whatever 
desire  is  qualified  by  the  sanction  of  the  Sastras  and  time- 
honoured  tradition  is  sure  to  be  attained  by  one's  surrender  to 
His  feet.  The  two  oft-quoted  Puranic  excerpts  **  Kalau  Venkata- 
nayakah  (^  %f2^R-5:  )  "  and  Kalau  Sankirtya  Kesavarn  C1*^ 
^11?!%^^)**  go  hand  in  hand  like  mystic  syllables  in  this  Kali 
age  affording  solace  to  the  devotees  of  the  Lord  to  take  recourse 
to  the  chanting  of  His  names  and  attain  the  desired  objects  in 
this  life.  The  sins  that  bar  the  attainment  of  the"  desired  objects 
are  annihilated  by  a  mere  step  on  the  sin-annihilating  hill 
(Venkatachala)  and  ultimately  by  the  Darsan  of  the  Self-born 
and  highly  effulgent  sin-annihilating  Lord  (Venkata),  That  He 
meets  with  the  demands  of  His  devotees  to  their  full  satisfaction 
is  clearly  evidenced  by  the  onrush  of  multitudes  of  hosts  of 
devotees  thronging  at  the  vicinity  of  His  shrine  subsequent  to 
the  fulfilment  of  their  respective  desires  in  their  homes.  The 
All-pervasine,  Omnipotent,  Omniscient,  Almighty  declared  as 
Supreme  Brahman  in  the  Upanishads,  kindly  deposited  His  full 
manifestation  (Purna  Archa  Avatara)  in  the  visible  auspicious 
form  (Subhasraya)  long  long  ago,  and  had  taken  the  role  of  a 
farmer  (Krishivala)  sowing  the  seeds  of  self-surrender  (Sarana- 
gati)  and  reaping  the  bumper  harvest  of  the  successful  crops  of 
self-surrenderers  reaching  Him  and  ultimately  enjoying  the 
sovereignty  of  service  to  Him  in  many  ways.  Sri  Vedanta 
Desika  stresses  thus  aspect  of  the  Lord  by  His  figurative  and 
picturesque  address  to  the  Lord's  grace  presented  as  Daya 
thus  : 

(Oh  Goddess  Daya,  Thou  pleasest  Lord  Srinivasa  the   farmer 
on  .the  Vrisha  hill,  by  bedecking  Thysell  with  the  garlands  of 


the  successful  crops  of  self-surrenderors).     The   devotees  (both 
terrestrial   and    celestial)    stand    even    to-day    at    the   golden 
entrance  of   His   shrine  with   folded   palm   on    their   foreheads 
employing  it  as  an  effective  counter  to  His  missile  of  punishment 
for  violating  His  Command  shouting  "'srenswsrf&wt  33  f«w?n%" 
and  await  with  all  patience  with  their  physical  frames  thrilled  by 
horripulation,  caused  by  the  unending   utterances   of  His  name 
'  Govinda  '  reverberating  on  the  cardinal   points  of   His  shriae. 
The  very  pose  of  the   Lord   with   four  hands  confirms  the 
fact  that  He  is  ever  ready   to   confer  a^s  as  represented  by  the 
four-fold  human   desires   (Punish  arthas)    as  conceived   of    by 
Jaya  Deva  as  ^3°fi  OTwfat  ^Rir  %h  ^gf  3":  i      That  the  Lord  on 
the  hill  is  always    ready   to   forgive  the  past  sins   and  confer 
positive   boons  is  definitely  due  to    His    Srinivasa-hood  and  not 
Vishnu-hood  alone.     The  invariable   presence  of  Goddess  Sri 
who  is  totally  foreign  to   cruelty  and  punishment    is  the  only 
vital  factor  in  favour  of  the   sinners  who    approach  Him.     She 
is  considered  to   be   the   efficient   advocate   of  the  sinners  and 
she  is  described  as  %5Tflflffcf  ^JT§T  by  the  Sri  Vaishnavite  Acharyas. 
The  Lord   Himself  indeed   finds  it   convenient   to   confer  the 
boons  only  by  the  presence  of  Sri   whom   He   considers  as  the 
seat  of  His  own  prosperity  on  the  one  hand  and  the  treasure  of 
hope    towards   redemption    of      His  devotees    on     the   other. 
She  alchemises  the  nature  of  all  the  sinners  who   surrender  to 
His  feet  and  allow  the   sinners    stand   before  Him    as    though 
they   are  free  from  all  blemishes.      Consequently   the   Lqrd  in 
His  turn  appears  to  he  blind  to  the  defects  of  His  devotees  and 
thus  saves  them  from  not  only    the  perils   but   also  confers  the 
objects,  of  their  desires.     Daya    of  the   Lord  as    represented  by 
Goddess    Lakshmi  instils  hope  in   every    sinner  to   approach 
Him   without  an  iota    of  fear  but   with   sure  expectation   and 
fructification  of  His  favour.     Hence  His  greatness  in  conferring 
boons  is  traceable  to   Her   supremacy  who   exercises   suzerainty 
by  virtue  of  His  being  Srinivasa    (sftfflWS)    and    Sriyahpati  (%*TI- 

The  component  part  of  the  epithet  as  sreflcn  is  a  positive 
pointer  to  declare  that  He  is  the  Supreme  Godhead  and  that 
He  is  the  ultimate  grantor  of  the  fruits  of  one's  action. 
Instead  of  mentioning  Him  as  Data  (^IcTi),  He  is  declared  as 
(Pradata)  with  the  preposition  '  Pra*  prefixed  and 


employed  in  the  sense  of  intensity  or  excess.  Thus  the  term 
Pradata  is  a  clear  evidence  to  confirm  that  unlike  other  gods, 
the  Lord  on  the  hill  confers  the  objects  of  the  desires  of  the 
devotees  more  in  excess  than  to  the  extent  demanded  by 
them  (Pradata).  Other  gods  are  only  Datarah  (^i^)  whereas 
the  Lord  is  3?rcl!  (conferring  in  excess).  That  He  is  the  only 
Pradata  of  the  objects  of  the  desires  of  His  devotees  and  that 
He  is  improperly  and  indirectly  propitiated  by  the  worshippers 
of  other  Gods  are  attested  by  the  Gita  thus : 


OB.  Gita  9-23) 

(Oh  Kaunteya,  those  who  devoutly  worship  other  gods  with 
faith,  worship  Me,  but  not  properly.)  Again  the  Gita  endorses 
the  view  that  He  is  the  ultimate  enjoyer  and  the  Lord  of  the 
sacrifices  in  the  subsequent  stanza  thus  : 

sji  ft 


(B.  Gita  9-24) 

(I  am  the  ultimate  enjoyer  and  the  Lord  of  the  sacrifices.  The 
sacrifices  do  not  understand  Me.  Therefore  they  fall.)  Sri 
Bhagavad  Ramanuja  in  his  Gita  bhashya  comments  on  the  term 

Sg:  thus    "  5Bj^T«r—  ?15T  CI5T  tK5J5j^fgf  =cT  Hf3%n}j  "  qjc5  SJ^I^?W  Or 

8?^  iq^f^c^  can  therefore  he  taken  as  the  basic  attribute  for  the 
Lord's  overlordship  or  Prabhutva.  So  the  term  ^Ifjc^  as 
mentioned  in  the  epithet  on  hand  is  a  regular  pointer  to 
evidence  His  Prabhutva  and  Parabrahmatva  as  stated  in  the 

In  this  connection  it  is  noteworthy  to  dilate  upon  the 
efficacy  of  the  Sankalpa  while  undertaking  to  performance  of  a 
sacrifice  or  offering  prayers  on  the  one  hand  and  the  propor- 
tionate effect  wrought  thereby  on  the  other.  All  the  gods  like 
Brahma  (masc)  Indra.  Varuna  etc,,  down  to  the  village  goddesses 
like  Kali  etc  ,  are  said  to  attain  the  gift  of  conferring  boons 
upon  their  respective  devotees  only  frpm  Him  and  Him  alone. 
That  the  sole  worshippers  of  the  respective  gods  who  undertake 


a  Sankalpa  to  please  the   individual  gods  attain   them    alone  is 
endorsed  in  the  Gita  thus  :• 

(B.  Gita  9-2.) 

('Those  who  devote  themselves  to  the  Gods  go  to  the  Gods: 
Those  who  do  so  to  the  Pitris,  the  worshippers^of  the  Bhutas  go 
to  Bhutas  (only  worshippers  who  worship  Me  (as  the  Immanent 
of  the  gods)  (do  come  to  Me.)  Sri  Ramamija  maintains  that  the 
same  sacrifice  and  th-e  same;  pray,ers  .to  the:.  gods  with  a  change 
in  the  Sankalpa  that  the  Immanent  Almighty  in  the  souls  of  the 
respective  gods  is  meant  to  be  worshipped,  will  bring  about 
a  thorough  change-  o£  conferring  imperishable  fruit  of  attaining* 
Mm.  Sri  Ramanuja  on  his  Gita  Bhasirya  states;  thus  : 


(Gita  Bhashya  9-25} 

Thus  it  can  be  conceded  that  Lord  Srinivasa  presiding  on, 
the  holy,  hill  is  the  Supreme  Brahman  who,  out  of  love  for  the 
devotees  who  surrender  to  Him  confers  all  the  objects  of 
desires  to  the  extent  of  granting,  total  redemption,  from  the, 
turbulent  ocean  of  Samsara. 

Tirupati  D&vasthanams  are  taking  up  the  works  off 

RegHdihg  of  the  Anandfc   Nilaya  Vimanam 
of  Sri  Venkateswaraswami  Varu  at  Tirumala, 
Bhaktas  are  requested  to  contribute ••  Gtofd •<&  Money 
and  associate  themselves  in  the  Kainkaryams.     Contri- 
butions may  be/sent  to  the- Executive,  O.fficer,;  Tirumala,- 
i  Bevastnanamsi  Tirupati',  S*  I.. 

(.Continued  from  previous  issue.) 

*~~~~~~~^. Sri  Ananthanaudendra  Saraswathi . 

Sri  Anaudagiri : 

Anandagirl,  also  known  as  Anandajnana,  was  a  native  of 
the  Chera  Country.  He  was  the  son  of  Suryanarayana.  He 
generally  offers  his  obeisance  to  Vishnu  in  all  his  works, 
In  his  purvasrama  he  was  known  as  Janardana  and  wrote  a 
work  called  Tatwaloka  under  the  guidance  of  Anubhutiswarupa. 
He  later  became  the  disciple  of  Suddhananda.  He  belonged  to 
the  14th  century.  He  was  a  prolific  writer.  As  a  commentator 
par  excellence,  he  has  acquired  a  very  great  reputation.  He 
has  written  commentaries  on  all  the  Bhashyas  of  Sri  Sankara- 
charya  besides,  commentaries  on  the  works  of  some  other 
authors  also.  In  addition  he  has  written  many  independent 
works.  He  is  referred  to  by  Prajnananda  in  his  commentary  on 
Tatwaloka,  by  Mahadeva  Yatindra  the  Naiyayika,  by  Sesha- 
saranga  Dhara,  the  commentator  of  Udayana's  Lakshanavritti 
and  by  Sivaditya  in  his  Saptapadarthi,  Ramananda  Saraswati 
and  Sadananda  Vyasa.  Besides  his  commentaries  on  Sri 
Acharya's  Bhashyas  he  has  written  commentaries  on  Sureswarafs 
Brhadaranyaka  and  Taittiriya  Varthikas,  Panchikarana  Varthika* 
Atma  Jnana  Upadesa  Vidhi,  Upadesa  Sahasri  and  Vakya 
Vritti  of  Sri  Sankaracharya,  Padartha  Tatva  Nirnaya,  Nyaya 
Ratna  Dipavali,  Swarupa  Vivarana  and  Upasadana.  Besides 
these  commentaries  he  has  written  independent  works  namely 
Tarkasangraha,  Tatwaloka  (written  in  his  Purvasrama),  and 
MitabhashinL  Sankaravijaya,  Satasloki  Tika  and  Harimide- 
stotra  Tika,  are  also  attributed  to' him..  He  has  also  written  a 
commentary  on  Sarvajnathma*s  Pancha  Prakriya. 

His  work  runs  to  about  75000  Granthas. 
Sri  Akhandananda  Muni: 

Sri  Akhandananda  Muni  was  the  disciple  of  Sri  Akhanda- 
iiubhuti.  He  was  the  author  of  Tatvadipana,  a  commentary  on 
Prakasatma's  Panchapadika  Vivarana  and  of  Rju  Prakasika,  a 
commentary  on  Vachaspati  Misra*s  Bhamati.  Besides  these 
two  works  he  has  also  written  a  commentary  on  Govardhana's 
commentary  on  the  Tarka  Bhashya  of  Kesava  Misra  and 
Mahavishnu  Puja  Paddhati. 


Sri  Madhusudana  Saraswati: 

Sri  Madhusudana  Saraswati  is  an  important  author  of 
Advaita  works.  He  is  said  to  belong  to  the  village  of  Kotali- 
palli  in  the  Faridpur  District  in  Bengal.  His  original  name 
was  Kamala  Nayana.  After  studying  Nyaya  under  one  Sri 
Rama  who  is  one  of  the  three  Gurus  mentioned  by  him  in  his 
Advaita  Siddhi  and  Gudartha  Dipika,  he  went  to  Varanasi 
where  he  was  initiated  into  Sanyasa  by  Visweswara  under  the 
name  of  Madhusudana  Saraswati.  The  famous  Hindi  Poet 
Thulasidas  was  one  of  his  intimate  friends.  It  was  while  he 
was  staying  at  Varanasi  that  he  wrote  most  of  his  works.  He 
sincerely  believed  that  the  Advaita  Philosophy  as  propounded 
by  Sri  Sankaracharya,  and  developed  by  later  writers  like 
Sureswaracharya,  Vachaspati  Misra,  Chitsukha,  and  other 
writers  was  the  only  legitimate  message  of  the  Upanishad.  He 
has  also  tried  his  best  to  establish  that  doctrine  in  his  Advaita 
Siddhi  and  Siddhanta  Bindu.  He  attained  Siddhi  at  the 
advanced  age  of  105  at  Haridwar.  His  most  important  works 
are  Advaita  Siddhi  and  Siddhanta  Bindu.  In  his  Advaita 
Siddhi  he  refutes  the  argument  of  the  Dwaitba  writer,  Vyasaraya 
in  his  Nyayararitha  which  itself  was  written  in  refutation  of 
the  arguments  advanced  by  Chitsukha  in  favour  of  Advaita  in 
his  Tatva  Dipika.  Tatva  Dipika  itself  is  a  rejoinder  to  an 
attack  on  Sri  Harsha's  Khandana'  Khanda  Khadya.  One  Rama 
Tirtha  wrote  a  work  called  Tarangini  attacking  Advaita  •  Siddhi. 
Sri  Brahmananda  Saraswati  in  his  Nyaya  Ratna  Mala,  a 
commentary  on  Advaita  Siddhi  has  very  ably  and  logically 
refuted  all  the  arguments  against  the  Advaita  doctrine  in 
Ramatirtha's  Tarangini.  There  are  several  commentaries  on 
Advaita  Siddhi.  It  is  one  of  the  works  which  have  to  be 
studied  by  all  advanced  students  of  Advaita  Philosophy.  His 
Siddhanta  Bindu  is  a  commentary  on  the  Dasasloki  of  Sri 
Sankaracharya.  This  contains  a  digest  of  all  the  views  of  the 
leading  luminaries  of  .  Advaita  school  on  several  important 
aspects  of  this  Philosophy.  There  are  several  commentaries 
on  Siddhanta  Bindu  also.  Besides  (1)  Advaita  Siddhi  and 
(2)  Siddhanta  Bindu  Madhusudana  Saraswati  has  written 
about  17  other  works  :  of  .which  the  important  are  (1)  Advaita 
Ratna  Rakshana  (2)  Sarasangraha,  a  commentary  on  Sankshepa- 
sariraka  (3)  Gudartha  Dipika,  a  commentary  on  Bhagavad 


Gita  (4)  Bhagavad  Bhakthi  Rasayana  (5)    A  Tika  on  Pushpa- 
danta's  Siva  Mahimnastotra  (9)  Prasthana  Bheda. 

With  all  his  unshakable  conviction  in  Advaita  Philosophy, 
he  was  nevertheless  a  great  devotee  of  Sri  Krishna  of  Brinda- 
vana  and  he  realised  the  absolute  Brahman  of  Advaita  in  that 
Blue  Effulgence  (Nilam  Mahaha)  that  sports  on  the  banks  of 
the  Yamuna. 

Sri  Brahmananda  SaraswatM  : 

Sri  Brahmananda  Saraswathi  was  also  an  important  writer 
on  Advaita  Philosophy.  He  is  popularly  known  as  Gauda 
Brahmananda.  He  was  the  disciple  of  Sri  Narayana  Tirta. 
A  versatile  writer,  he  has  written  important  and  authoritative 
works  on  Advaita,  No  study  of  Advaita  Philosophy  is  regarded 
as  complete  until  one  has  studied  Brahmanandiyam,  his 
brilliant  commentary  on  Madhusudana  Saraswati's  Advaita 
Siddhi.  As  has  been  mentioned  already  (Vide  Supra)  one 
Ramatirtha,  a  Dwaiti  wrote  Tarangini  attacking  Madhusudana 
Saraswati's  Advaita  Siddhi.  Brahmananda  effectively  refuted 
all  the  arguments  of  Ramatirtha  in  his  Laghu  Chandrika,  and 
Gumchandrika,  both  [commentaries  on  Advaita  Siddhi  and 
defended  the  unassailability  of  Advaita.  Besides  the  two  works 
above  mentioned  he  has  written  (3)  Bindu  Tika,  being  a  com- 
mentary on  Madhusudana  Saraswati's  Siddhanta  Bindu,  (4) 
Vedanta  Sutra  Muktavali,  a  treatise  on  the  Brahma  Sutras 
(5)  Isavasya  Slokartha  (6)  Isavasya  Upanishad  Rahasya  (7) 
Mundakopanishad  Rahasya  and  (8)  Mimamsa  Rahasya.  Jt 
appears  that  Brahmananda  studied  Vedanta  under  Sivaramendra 
Saraswali  in  Kanchi  Mandala.  That  is  why  he  is  generally 
known  as  *  Gouda  Brahmananda  in  the  South  to  mark  him  as 
one  hailing  from  Gauda  Desa.  It  is  not  usual  to  refer  to  a 
person  belonging  to  a  particular  part  of  the  country  with  the 
name  of  that  country  appended  to  his  name  unless  he  is  a 
stranger  in  the  country. 

22  T,  T.  D    MO3TTHLY  BUI.LETIK 

Sri  Achyuta  Krishna  Tirtha. 

Sri  Achyuta  Krishna  Tirtha  was  the  disciple  of  Swayam- 
prakasananda  Saraswati.  He  is  the  author  of  (1)  a  commentary 
on  Appayya  Dikshita's  Siddhantalesa  Sangraha  called  Krishna- 
lankara,  (2)  a  commentary  on  Bhashya  Ratna  Prabha  and 
(3)  a  commentary  called  Vana mala  on  Sri  Sankaracharya's 
Taittiriya  Upanishad  Bhashya.  He  has  also  written  an  indepen- 
dent work  called  Manamala. 

Sri  Advaitananda  Saraswati. 

Sri  Advaitananda  Saraswati  was  the  author  of  a  good 
commentary  on  Sri  Sankaracharya's  Brahma  Sutra  Bhashya 
called  Brahma  Vidyabharana.  This  is  a  commentary  which  is 
regarded  next  in  importance  only  Bhamati,  Nyayanirnaya, 
and  Ratnaprabha.  Advaitananda  was  ,  the  disciple  of  Rama- 
nanda  Tirtha  and  Bhumanauda  Saraswathu  He  says  his  work 
is  only,  an  abridgment  of  a  more  elaborate  commentary  by  his 
teacher  Ramananda  Tirtha.  His  other  works  are  Adhyatma 
Chanddka  and  Atmabodha  Tika. 

Sri  Anubhutiswarupacharya. 

Sri  Anubhutiswarupacharya  is  the  author  of  many  Advaitic 
works.  Sri  V.  RaghaVan  of  the  Madras  University  opines  that 
he  is  the  same  as  the  author  of  Prakatartha  Vivarana,  a 
commentary  on  Sri  Sankaracharya's  Brahma  Sutra  Bhashya. 
The  author  of  Prakatartha  Vivarana  is  said  to  have  commented 
on  all  the  Upanishads.  But  only  some  of  them  are  available 
now.  Anubhutiswarupa's  works  are  (1)  Prakatartha  Vivarana, 
(2)  Pramana  Ratnamala  Vyakhya,  (3)  Gowdapadiya  Bhashya 
Tippani,  (4)  Gaudapadiya  Viveka,  (5)  Chandrika,  a  commentary 
onNyaya  Dipavali,  (6)  Nyaya  Makaranda  Vyakhya,  (7)Bhagavat 
Glta  Bhashya  Tippanam  and  (8)  Saraswata  Prakriya  (Grammar). 
He  is  the  Guru  of  Janardana,  who  afterwards  became  Ananda- 
giri.  He  seems  to  belong  to  the  south. 
Sri  Amareswara  Sastri. 

Sri  Amareswara  Sastri  states  in  the  colophon  to  his  work" 
Bimba  Drishti  that  he  belonged  to  the  Khatnbampatti  family, 
and  to  Bharadwaja  Gotram.  He  quotes  in  his  work  Vachaspati 
Misra,  Nothing  further  is  known  about  him.  His  works  are 
(1)  Ajnanadwanta  Chanda  Bhaskaram,  (2)  Advaita  'Ratna- 


prakasa,  0)  Avidya  Pisachi  Khandanam  (Bhanjana)  (4)  Jivaraja 
Vijaya,  (5)  Proudhanubhava,  (6)  Bimba  Drishti  Vichara,  (7) 
Vasana  Pratiharadasaka,  (8)  Atmatirtha,  (9)  Dakshinamurthi 
Vilasa,  (10)  Maha  vakyartha  Vichara>  (11)  Vichitrasataka  and 
(12)  Vedanta  Bheri  Bhankara. 

Sri  Anandapuraa  Vidyasagara. 

Sri  Anandapurna  Saraswati,  a  disciple  of  Abhayananda 
Saraswati,  His  name  in  his  Purvasrama  seems  to  have  been 
Vidya  Sagara,  He  has  written  commentaries  on  (1)  Khandana 
Khanda  Khadya,  (2)  Panchapadika,  (3)  Brahma  Siddhi,  (4) 
Panchapadika  Vivarana,  (5)  Mahavidya  Vidambana  (Nyaya) 
(6)  Moksha  Dharraa  of  Maha  Bharata  and  (7)  Nyaya  Chandrika, 
and  independent  treatise  on  Vaiseshika  System.  He  is  the 
author  of  an  unknown  work  Brihadaranyavartika-tika,  referred 
to  by  Nandi  Gopa  in  his  commentary  on  Prabodha  Chandro- 
daya  Nataka  (p.  204  N.  S.  Edn.) 

Sri  Upanishad  Brafamendra  Saraswathi. 

Sri  Upanishad  Brahmendra  Saraswathi,  generally  known  as 
Upanishad  Brahmendra  was  the  disciple  of  Sri  Vasudevendra 
Saraswathi.  He  was  one  of  the  pontiffs  of  the  Upanishad 
Brahmendra  Mutt  at  Kancheepuram.  He  is  a  prolific  writer. 
He  has  written  commentaries  on  all  the  108  Upanishads. 
Probably  that  is  the  reason  why  he  is  commonly  known  as 
Upanishad  Brahmendra.  His  original  name  seems  to  have  been 
Ramachandrendra  Saraswati.  At  the  end  of  his  Muktiko- 
panishad  Vyakhya  he  says  that  his  father  Sivakameswara  wanted 
to  write  commentaries  on  the  108  Upanishads,  that  as  he  was  not 
able  to  do  so,  Upanishad  Brahmendra  wrote  the  Vyakhyast  that 
he  was  only  the  writer  of  the  Vyakhyas  and  that  Sri  Rama  had 
it, written  by  him.  He  refers  to  three  persons  as  having  been 
instrumental  in  writing  this  book.  Besides  these  commentaries 
he  has  written  many  other  independent  works.  Among  them 
are  (1)  Mahavakya  Ratnavali  Vyakhyana  Tattva  Siddhanta 
Vritti  (Kiranavali)  (2)  Paramadvaita  Siddhanta  Paribhasha, 
(3)  Brahma  Sutra  Brahma  Tatva  Siddhanta  Vritti  (4)  Maba- 
vakya  Ratnavali  Prabhalochanara,  (6)  Linga  Bhanga  Mukti 
Sataka,  (6)  Bhagavatgita  Vyakhya  and  (7)  Tripat  Tatwadi 
Saptha  Prakarana. 


He  enumerates,  at  the  end  of  each  of  his  works,  the 
number  of  Granthas  contained  in  it,  probably  to  prevent 
interpolation.  From  this  enumeration  it  is  found  that  his 
contribution  to  Advaita  is  astonishingly  voluminous.  His 
writings  come  to  about  45,000  granthas. 

Sri  Umamaheswara  Sastri. 

Sri  Umamaheswara  Sastri  appears  to  hail  from  South 
India.  He  belonged  to  the  Vellala  Family.  He  says  he  was 
the  disciple  of  one  Appayya  Sastri.  His  works  are  (1)  Tattva 
Chandrika  also  called  Nirguna  Brahma  Mimamsa,  a  polemic 
work  criticising  the  Ramanuja  and  Madhwas  schools.  (2) 
Virodhavarudhini,  a  similar  polemical  work.  (3)  Advaita 
Kamadhenu.  (4)  Vedanta  Siddhanta  Sara. 

Sri  Krishnananda  Yati. 

Sri  Krishnananda  Yati  was  the  disciple  of  Ramabhadra 
Yati.  He  was  a  great  Advaita  scholar.  He  seems  to  have 
lived  during  the  17th  century.  The  most  important  of  his  work 
is  Siddhanta  Siddhanjanam  wherein  he  discusses  the  various 
Siddhantas  of  the  Advaita  Teachers  who  preceded  him. 
Bhaskara  Dikshita,  one  of  his  disciples,  has  written  a  commentary 
called  Ratnathulika  on  Siddhanta  Siddhanjanam.  His  other 
works  are  (2)  Vedanta  Vadartha  (3)  Brahma  Tattva  Subodhini 
(4)  Sivatatva  Ratna  Malika  and  a  commentary  thereon.  (5) 
Anushtana  Paddhati.  .  •  .  . 

Sri  Gaagadharendra  Saraswati : 

Sri  Gangadharendra  Saraswati  was  the  author  of  some 
important  works  on  Advaita.  Nothing  is  known  about  him. 
He  has  written  (1)  Swarajya  Siddhi,  (2)  Kaivalya  Kalpadruma 
a  commentary  on  his  own  Swarajya  Siddhi,  (3)  Vedanta  Sid- 
dhanta Sukti  Manjari,  (4)  a  commentary  on  Appayya  Dikshi- 
ta's  Siddhanta  Lesa  Sangraha,  (5)  Pranavakalpa  Vyakhya  and 
(6)  Siddhanta  Chandrika  Vyakhya. 

Sri  Tryambaka  Sastri: 

Sri  Tryambaka  Sastri  is  the  disciple  of  Brahmananda 
Saraswati.  It  is  riot  clear  if  this  is  the  same  Brahmananda 
Saraswati  as  the  author  of  Nyayaratnamala.  He  has  written 
many  Advaitic  works.  His  works  are  (1)  Drigdrisya  Praniban- 
dhanupapatti  Prakasa,  (2)  Prakrityadhikarana  Vichara»  (3)  Pra- 


mana  Tatwa,  (4)  Basavabadha,  (5)  Bhashyabhanu  Prabha,  a 
commentary  on  the  Sariraka  Bhashya  of  Sri  Sankaracharya,  (5) 
Sastrarambhasamarthanam,  (6)  Srutimataprakasa,  (7)  Sruti- 
matanumanopapatti,  (8)  Srutimatodyota,  (9)  (Advaita)  Sid- 
dhanta-vaijayanti  and  (10)  Avidyalakshanaupapatti. 

Sri  Narayana  Tirtha  (Saraswati) 

Sri  Narayana  Tirtha  was  the  disciple  of  Ramagovinda 
Tirtha.  He  has  written  2  works  on  Advaita  namely  (1)  Vedanta 
Vibhavana  Tika  and  (2)  Siddhanta  Bindu  Tika.  His  other 
works  are  commentaries  on  (3)  Udayana's  Kusumanjali,  (4) 
Raghunatha's  "  Didhiti,  (5)  Viswanatha's  '  Bhashaparichcheda, 
(6)  Sankhyatatwa  Kauraudi,  (7)  Sankhya  Karika,  (8)  Yoga 
Chandrika,  (9)  Yoga  Sutra  Vritti,  (10)  Bhakti  Chandrika,  a 
commentary  on  Sandilya's  Bhakti  Sutras,  (11)  Bhakthyadhi- 
karana  with  commentary  and  (12)  Vedastuti  Tika.  This 
Narayana  Tirtha  is  different  from  Narayana  Tirtha,  the  author 
of  Krishna  Lila  Tarangini  and  Bhattaparibhasha,  He  was 
initiated  into  Sanyasa  by  Sivaramatirtha.  He  seems  to  have 
lived  during  the  18th  century.  He  was  also  the  author  of  a 
Vartika  on  Brahma  Sutra  Sankaf  a  Bhashya.  He-  was  also  the 
Guru  of  Brahmananda  Saraswati. 

Sri  Govindananda  Saraswati  : 

Sri  Govindananda  Saraswati  was  the  disciple  of  Sri  Gopala- 
nanda  Saraswati,  himself  the  disciple  of  Siva  Ramananda 
Saraswati.  He  seems  to  have  belonged  to  the  Kanchi  Mandala. 
He  is  said  to  be  the  author  of  Ratna  Prabha,  the  popular  com- 
mentary on  Sri  Sankaracharya's  Brahma  Sutra  Bhashya  and 
Vivaranopanyasa.  Ratnaprabha  is  one  of  the  important 
commentaries  on  Sri  Acharya's  Brahma  Sutra  Bhashya  and  is 
the  most  widely  read  by  students  of  Advaita  all  over  India.  In 
the  beginning  of  Ratna  Prabha  the  author  says  that  he  belongs 
to  a  Brahma  Vidya  Parampara  which  was  blessed  with  Payasa 
by  Sri  Kamakshi  Devi  herself. 

ITOfe^^  I 


Here  the  author  says  that  he  is  the  disciple  of  Govindananda, 
a  disciple  of  Gopalananda,  himself  a  disciple  of  Sivaramananda 
who  drank  the  Divine  Payasa  given  to  him  by  Sri  Devi 
Kamakshi.  Though  it  is  said  in  the  colophon  to  Ratna  Prabha 
that  Govindananda  is  the  author  of  Ratna  Prabha,  it  cannot  be 
his  work  because  the  author  says  that  he  is  the  disciple  of 
Govindananda.  The  work  is  generally  spoken  of  as  Rama- 
nandiya  and  the  author  of  the  work  says  at  the  beginning  of 
his  commentary  on  the  4th  Adhyaya,  "  Rarnanamasmi  *'  (Rama 
is  my  name).  Further  Ramananda  is  the  author  of  Vivarano- 
panyasa,  a  treatise  on  the  Brahma  Sutras.  In  the  beginning  of 
that  work  also  he  repeats  the  sloka  "Kamakshi  Dugdha  "  the 
same  that  we  find  in  Ratnaprabha  and  in  the  colophon  also  it  is 
said  "by  Ramananda,  trie  disciple  of  Govindananda.'*  Bala- 
fcrishnananda,  the  author  of  Sariraka  Mimamsa  Bhashya 
Varthika,  a  disciple  of  Sridharanahda,  whose  Pararnaguru  was 
Sivaramananda  already  mentioned,  also  refers  in  his  Vartika  to 
the  fact  that  Sivaramananda  was  blessed  with  Para  manna  or 
Payasa  by  Sri  Kamakshi  Devi  herself. 


Kanchiptira,  the  Kamakotipuri  of  the  Bhagavata,  is,  as  everyone 
knows,  the  place  of  Kamakshi,  the  Brahma  Vi-dya  Swarupini. 
It  is  stated  in  the  Kenopanishad  that  Uma  Haimavati  appeared 
before  Indra  and  taught  him  Brahma  Vidya.  It  was  at  Kanchi 
that  Sri  Sankaracharya  inscribed  and  consecrated  Sri  Chakra  in 
the  Kamkshi  Temple,  and  thus  established  the  Kamakoti  Peeta, 
for  the  propagation  of  Brahma  Vidya.  The  important  tenet  of 
Brahma  Vidya  is  the  realization  of  the  identity  of  alt  individual 
souls  with  the  supreme  Atma  or  Paramatma.  Sri  Mukakavi,  in 
his  out-pourings  of  Panchasati  (500)  eulogising  Kamakshi 
expresses  this  idea  clearly  in  his  verse. 

(To  be  continued) 


fl^f  EALERS  of  old  prescribed  a  dietary.     But,  what  comesof 
KE     it  if  it  is  not  followed? 

Mind  and  body,  both  thrive  on  proper  food.  The  body 
can  get  its  needs  from  the  world  about  us.  He  who  would  feed 
the  mind  must  turn  his  search  unto  himself. 

Material  diets  relieve  hunger  and  build  up  bodily  stamina. 
It  is  wisdom  and  grace  that  kill  selfishness  and  lead  us  to  peace, 
Diseases  afflict  the  body  if  the  food  we  take  and  the  water  we 
drink  are  anything  but  pure.  Even  so,  unholy  thoughts  and 
useemly  acts  bring  about  the  ruin  of  the  soul. 

Bodily  ailments  yield  to  earthly  cures.  It  is  to  wisdom  that 
we  should  turn  to  burn  out  the  dross  in  our  minds.  Our  great 
Mahatmaji  insistently  stressed  that  both  of  these  formed  the 
sine  quo  non  of  our  very  existence. 

For  the  acquisition  of  food  for  the  body,  the  soil  of  the 
earth  should  be  enriched  by  ploughing  into  it  rich  manures, 
adequately  watered  and  sown  with  healthy  seed.  Weeds  should 
be  rooted  out  and  the  maturing  harvest  guarded  against  depre- 
dation by  man  and  beast.  But  the  essential  soil  of  a  healthy 
soul  is  equanimity.  It  is  likewise  nurtured  in  a  pure  and  pliant 
mind.  The  plough  that  works  it  is  proper  conduct,  the  manure 
of  righteous  qualities  imparts  fertility;  purity  of  thought  waters 
it;  steadiness  of  purpose  affords  protection  against  trespass; 
the  weeds  that  are  the  evil  inheritances  in  us  are  thrown  out, 
giving  no  chances  to  the  senses  by  way  of  temptations.  The 
souls  thus  cultivated,  then  stay  expectant  for  the  descent  of 
Divine  Grace. 

The  proprietors  of  the  soil  do  not  themselves  move  their 
little  fingers  to  cultivate  it,  but  rent  it  and  live  on  a  quota  they 
exact  from  the  actual  plodders  therein.  It  is  against  this 
palpable  iniquity  that  our  benign  Government  strives  night  and 
day.  Who  would  save  the  land  for  themselves,  work  themselves 
in  it.  This  code  carries  a  greater  emphasis  when  applied  to 
the  evolution  of  inner  man.  "  The  Self  is  its  own  best  friend  ** 
says  the  Holy  Geeta. 

The  realisation  of  the  fourfold  goal  of  life  is  measured  by 
the  persistence  of  application  and  the  intensity  of  effort- 


This  ancient  land  of  ours  was  replete  with  books  of  wisdom. 
Their  guidance  and   teaching  have  been   brought   to  light   and 
commented  upon  by  our  sages  and  poets.     They  were  sustained 
in  their  enterprise  by  the  enlightened   contemporary   monarchs. 
No  wonder,  the  rank  and  file  followed  the  teachings  in   confi- 
dence and  faith.    As  a  consequence,  our  mother  land  prospered 
in  knowledge  and   in   the  arts    of    industry   and   agriculture. 
Research  flourished  in   medicine  and  astronomy.     Civilisation 
based  upon  righteous  conduct  and  character  advanced   apace. 
Selfish    interests  gave    place  to   the   service    of    the   society, 
Community  life,   administrative  proceedure  and  research  into 
the  basic  truths  of  existence  were  the  order  of  the  day.     To  the 
men  of  wisdom,   the  imperishable   soul  became   the   centre    of 
their  contemplation    in   preference   to    the    perishable   body. 
Great  souls  fired  by  the  Divine   Spark   adorned  the  land.     The 
face  of  the  earth  was  bright  with   prosperity   and   happiness. 
The  seekers  after  ultimate  bliss  realised  that  all  this   rested  on 
the  rock  of  peace  and  balance  of  mind.     They  waged  incessant 
battles  with  the  six-fold  enemy  of  peace  and  won. 

To  fight  such  enemies  relentlessly  is  according  to  Lord 
Krishna  the  supreme  single  function  of  the  fighter  in  this  battle 
of  battles  "YUDHIASWA." 

The  moral  greatness  and  the  practical  wisdom  of  our 
ancestors  spread  in  due  time  to  all  the  quarters  of  the  globe 
and  conquered  men's  minds. 

It  gave  an  impetus  to  their  application  and  enterprice, 
which  in  due  course  led  to  the  realisation  of  the  plenitude  of 
worldly  goods.  The  line  of  pursuit  was  orientated  to  the  mastery 
of  the  physical  and  the  chemical  science  and  the  invention  of 
the  relevant  machinery  followed  apace.  The  world  saw  in  quick 
succession  marvellous  inventions.  The  locomotives,  the  steam- 
ship and  the  aeroplane  to  tranship  men  and  things  to  distant 
lands.  Messages  flashed  by  the  telegraph,  the  telephone  and 
the  wireless  with  incredible  speed.  The  harnessing  of  electric 
power  and  allied  forces  has  given  us  the  gramaphone,  the  radio, 
the  cinema,  the  cure  of  ailments  through  X-ray  and  the  ultra- 
violet medication.  The  invention  of  printing  has  afforded 
facility  beyond  conception  for  the  dissemination  of  knowledge. 
Alongside  these  benefits  man's  hand  has  also  turned  to  the 


unholy  acts ;  destruction  by  his  inventions,  the  submarine, 
machine  guns,  destroyers,  tarpedoes  and  atom  bombs,  wonders 
no  doubt,  but  for  devilish  purposes.  In  the  hands  of  nations 
with  such  pursuits  have  thus  grown  the  knowledge  and  power 
of  handling  the  five  elemental  forces  of  nature,  for  their  selfish 

Internal  prosperity  based  upon  industries  and  agriculture 
combined  with  extensive  foreign  trade  has  led  to  the  accumu- 
latio  of  untold  material  wealth.  By  an  irony  of  fate,  these  have 
not  contributed  to  real  happiness  and  world  peace.  Two  global 
wars  have  brought  the  world  to  rack  and  ruin.  Casualties 
were  to  be  estimated  by  the  million.  Spectors  of  want  of  food 
for  the  hungry,  of  clothing  for  the  naked  and  of  roofs  for  the 
homeless  stalk  the  length  and  breadth  of  the  lands.  Famine 
stares  mankind  in  the  faces  ;  many  are  even  actually  in  it. 
Intriguing  duplicity  and  devlish  strategy  can  least  be  expected 
to  quench  men's  unhold  lust,  but  they,  on  the  other  hand  make 
heart  harder  and  hands  tainted.  In  the  midst  of  the  fall  of 
man,  where  is  the  room  for  the  nobler  sentiments  of  grace  and 
the  sacredness  of  human  life  to  function  ? 

But  the  wheels  of  God  rotate  slowly  but  surely.  In  the 
midst  of  this  orgy  of  lust  for  wealth,  the  turn  of  the  wheel 
constantly  feared,  as  the  relentless  law  of  nature.  Like  fools 
playing  with  the  venomous  scorpion  and  getting  stung  to  agony, 
the  self  centred  materialist  in  groping  for  abnormal  returns, 
stands  to  lose  his  capital  and  interest  as  well,  can  men  in  their 
lust  for  gain  be  more  cruel  than  the  wild  beasts  of  prey.  How 
can  they  lay  claim  to  regard  themselves  as  civilised  beings? 
They  are  no  humans  whose  hearts  are  not  softened  with 
sympathy  for  their  fellow  beings.  It  is  rank  stupidity  to  impute 
to  others  dishonorable  motives  and  cruel  activities  of  which 
they  themselves  are  patently  guilty,  however  much  they  may 
strive  to  hide  them.  Faced  with  the  truth  about  themselves, 
they  strive  to  evade  the  penalty  of  world  condemnation  by 
pointing  out  the  similar  happenings  described  in  our  ancient 
literature.  For  one  thing  they  are  unable  to  differentiate 
between  the  facts  and  allegories.  They  have  not  realised  the 
wisdom  of  the  saying  "  Errors  like  straw  on  the  surface  float 
who  would  search  for  pearl  must  dive  below." 

30         :•?-..   •'"•">  : >;:<<  •' •  :..T;fjTAl 

The  real 'seeker  after  truth* can  bring  to  light  what  is 
imbedded  in  the  priceless  pages  of  our  Vedas,  of  our  Sastras 
that  showed  how  to  implement  their  exhortations  in  practice, 
of  our  Ithihasas  that  show  their  practical  realisation  in  actual 
day-to-day  life,  and  the  teaching  of  our  wise  men  who  guide 
their  processes.  Ignorance  of  this  real  intent  and  content 
cannot  be  a  screen  behind  which  one  can  conceal  oneself  and 
say  that  all  of  it  is  meaningless  jargon,  nay  mental  perversity. 



at  19  Royapettah  High  Road,  MADRAS— 14 

at  Sri   Srinivasa  Balaji  Bhavan,   Himayatnagar  Road, 


at  14  Jaya  Road',  Bambalapitiya,        ,        COLOMBO— 4.  (CEYLON) 
at  Sri  Venkataramana  Temple,  MANGALORE— (s~  CAN.ARA). 

at  Venkatesh  Mandir,  No,  80-84,  Fanaswadi  '         BOMBAY— 2 

at  Sri  Venkateswara  Temple,  Brahmin  Street,      VlJAYAWADA-i 
at  Silver  Jubili  Park  Road,  -  B  ANG  Ai.ORE-2. 

.  Serve  the  pilgrims  and  the  public— guide  the 
devotees. in  regard  to  the  performance  of  vows:  to 
Sri  Venkateswara.  Arrange  transport  and  accom- 
modation facilities  at  Tirupati  &:  Tirumala.  Sell 
Devasthanam  Publications,  religious  and  guide- 
books-and  Sri  Venkateswara  pictures  at  cost  price. 


AT  MADURA,  DELHI,  CALCUTTA  and  other  places 


The  pilgrims  are  requested  to  he  present  at  the  time 
of  PABAKAMAm-.  assortment  of  offerings  of  coins  etc., 
Received  in  the  Hundi  or  Koppera— conducted  in  Sri  Varu's 
Tirumala,  in  the  afternoons  usually  at  the  time  of 

At  reduced  prices  —  other  concessions  also. 

1.  Sri  Venkatesvara  IVJahatmyam  (Sanskrit)  with  Hindi  Com- 

mentary  Vols.  1  &  II  each  ... 

2           do.        Stlmihi  (Skt.  in  Tel.  Songs)  ... 

3.  Marichi  Samhita  —  Sanskrit  ••- 

4.  Sri  Venkaleswara  Plhasamala  (Sanskrit)  ... 

5.  Asht&mahishi  Kalyanamu  (in  Telugu)  ••• 

6.  Pararaayogi  Viiasamu                   „  *•- 

7.  Usha  Pariaayamu                          ,,  •-- 

8.  Sri  Venkatesvara  Kavya  Kalapa  (Skt.)  ... 

9.  Athri  Samhita  ••- 

10.  Sri  Venkatesvara  Vachanamulu  (Tel)  ... 

11.  Chevvaichchuduvar  Bhagavatam  —  Part  1  (Tamil)  ... 

12.  Sri  Krishnopadesara  (Sanskrit—  I  elngn)  ... 

13.  Tiruvaymozi  (Telugu  Script  with    CommentaTy)           •  --- 
14  Nityanusandhanam  Tamil  (  Pengalai)  --- 

15.  '                      4o.               „     (Vadagalai)  •• 

16.  Tiruvaymozi  Viiakkam  (Tamil) 

17.  Srivachanabhushanam  (Telugu)  —  • 

18.  Semporul  (  Tamil)  ... 

19.  Adhyatma  Sankirtanalu  : 

do.           Vols.  Vin,  IX,  X  each  ... 

20.  Sarasangraha  Ganitamu  •-• 

21.  Chandogyopanishad  (Saaskrit  only)  ... 

22.  1  he  Pantheon  at  Tirupati  (Pictorial)  • 
23  Chevvaichuduvar  Bhasavatham—  Part  11  ... 

24.  Ashtadasa  Rahasyam  (9  to  18)  VoU  II  ... 

25.  History  of    Tirapati  (Tiruvengadaro  Temples')    by  Sriman 
T.   K.  T    Viraraghavacbariar  Vol.    1  ... 

26.  do.                  do.                  Vol.    II  — 
27  Architectural  Development  in  Tiramala  femple  ••• 

28.  Minor  Works  ...--• 

29.  Sri  Ainamacharyula  Charitramui  '  -•• 

30.  Thiruvengada  Ula  (Tamil)  — 

31.  Adhyatma  Sankirtanalu  Vol.  V  .-- 

32.  Sankara  Vilasam  (Tamil)  ••• 

33.  Alankara  Sangraha  •* 

34.  Janasrayi  (Sanskrit) 

35.  Tiruppavai  Saptapadulu  (in  Telugu) 

36.  Dbarmasangraba  (in  Sanskrit) 

37.  Nipatavyayopasargavntti  (in  Sanskrit) 

38.  Sahitya  Vimarsa  (in  Sanskrit) 

39.  Veerasaiva  Literature  (in  Telugn)  ••• 
4©.  Raghuvamsa    by     D.    T.    Tatacharya 

41.  .Sahitya  Sara  (Sanskrit) 


Rs.  A. 

42.  Padnrini  Parinayam  (Sanskrit)              ..                              •••  I  g 

43.  History    of    Tirupati    by    Dr.    S.  Krishnaswami  lyengar 
Vols.  I  &  II  each                                                                  •-•  3  12 

44.  Alwar's    Mangalasasanams    on   Thiruvengadamudaiyan 
(Telugu  script)  .,. 

45.  Tirumalai  Olugu  -• 

46.  Ashtadasa  Rahasyamulu,  (first  8)  V<  1.  I  ,. 

47.  Supreme  Epic  of  Devotion — (English)  - 

48.  Sri  Krishna  by  P.  N.  Srinivasachari  •*• 

49.  Vedartha  Sangraha  „  ••• 

50.  Srinivasa  Vilasa  Sevadhi  ••• 

51.  Brihadaranyakopanishad  (Sanskrit  only)  •  •• 

52.  Tattwasankhyana  Tika                                                        •••  0  12 

53.  Vidhithraya  Parithranam                                                       •••  1  H 

54.  Raraajeya-t-tiruppugal  Vol  I  &  II  each                               ...  3  o 

55.  Prapanna  Parijatam  (Sanskrit)                                            ...  Q  15 

56.  Balabhagavatara  (Telugu)                                                   ...,.,;  3  12 

57.  Srinivasa  Vilasam  (Telugu) 

58.  Koil  Olugu:    (in  English)  By  T.  S.  Parthasarathy           •••  0  12 

59.  Sri  Venkateswara  Mahatmyam  ( Felugu  prose)                 <t.  Q  g 

60.  Thiruvengada    Sthalaparanam  (Tamil  prose  and  poetry)  1  g 

61.  do.             (Tamil  Prose  only)                                     ..^0  8 

62.  do.              (Kannada)                                                        "*  o  8 

63.  do.             (Hindi)    .                                                       ...  o  8 

64.  Sri  Venkateswara  Sathakam  (Telugu)                              ...  o  8 

65-  do.             Suprabhathara  (Sanskrit)                       ...  0  2 

66-  do.             (Telugu  script  or  Kannada)               ...  0  2 

67.  ^          do.             (Tamil  script)                                           ...  0  1 

68.  Sri  Venkatesvara  Suprabhatam  with  word  for  word  mean- 
ing and  short  commentary  in  Tamil  and  Telugu  each  ...  0  6 

69.  Alwar's    Arulichch«yal$al    on     Thiruvengadamudaiyan  > 
(Tamij  script)  04 

70.  Sri  Venkatesvara  Laghu  Kritulu  (Tel.).                           ".*  1  3 

71.  Sri  Venkatesvara  Sahasranamam  with  Ashtotharana  (Skt.)  0  10 
72               do.             (Sanskrit  and  Tamil)                                  _(  |  0 

73.  dp.             (in  Telugu  script)                                   •.••"'  Q  6 

74.  do.      Stutiratnaoaala-fTel.)  Vol.  I.  12 

I5,- .,    ^    ,           (Teiugu)  vol.  II,          ;.;;  2  o 

70  Alwar  s  Mangalasasana  Pasuraros  with  Commentary(m  Tamil)  3  0 

77.  Sringara  Sankirtanalu  :  Vol.  Ill                                         ..."  2  0 

78.  do    Ed.  bylateV.  Prabhakara  Sastri                             ..2  0 

79.  Adhyatma  Sankirtanalu  :  Vol.  VI                                     .'.  2  0 
80-                   d«.                       Vol.  XI                                       ...  5  o 
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R.  Ananthakrishna  Sarma  Vol    1                                      ...  *  n 

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83.  Kasyapa  Samhita                                                              II"  $  0 


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84      Bhrigu  Samhita                                                                            •>•  9 

85-  Isavasyopanishad                                                                          —  2 

86-  Kenopanishad                                                                                •••  1 

87-  Kathopanishad  3 
88     Prasnopanishad                                                                           '•-•  2 

89.  Minor  Upanishad  bashya    (Sanskrit  only)                        ...  6 

90.  A     Glossary   of  Indian    Philosophical  terms     (Sanskrit  & 
English)                                                                                                 ---  1 

91.  Psychology    (Telugu)                               (Out  of  stock)         --•  2 

92.  Theory  of  Knowledge  ia  the  Philosophy  of  Sri  Kamanuja  5 

93.  Idea  of  God  -  by  Dr.  K.  C.  Varadachari  (English)          --  3 

94.  Suvarnasaptati  Sastra  —(Sanskrit)                                           ••*  3 

95.  Dharma  Sastras  and   Dharma  Sutras  by  Sri  K.  S.  Rama- 
swami  Sastri                                                                                     •••  0 

96.  A  Handbook  of  Hindu  Religion  (English)    '                        ...  0 

97.  Nityanusandhanam  Teiugu  Script.  (Teigalai)                  --•  O 

98.  do.                         „                    (Vadagalai)                  •--  0 
"99.    Tiruppavai  (Tamil  or  Telugu)                                                —  0 

100.  Chittira  Tiruppavai  (Tamil)                                                    •••  2 

do.                                  (Binding)                                      •••  3 

101.  Chitramula  Thiruppavai   (in  Telugu)                                    •••  2 

do,  (Binding)  ---3 

102.  Stotraratnaniulu — (in  Telugu  script)                                      •••  0 

103.  Srirangam  Vaikuntha  Ekadasi                                                   •-•  . O 

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106.  do.           (Porutpal)            „                               do.                -  4 

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108.  Bharatakosa-  (Sanskrit)                                                             ••-  22 

109.  Andhra  Kuvalayanandamu    (in   Telugu).                            ...  3 
HO.    Dasarupakam  (in  Tamil)  3 

Hi.    Subhadra  Kalyanamu                ,,                                                •••  0 

112.  Balacharitam  (a  Tamil  Sanskrit   Drama)                             ...  0 

1 13.  Ashtangayogasaramu  (Telugu)                                               ..,  1 

114.  Manimekhala  (Telugu)  by  Pandit  Sriramulu  Reddi       ...  2 

115.  Chakshushiyam  (Sanskrit)  1 

1 16.  Ethiraja  Vijayam  (a  drama)  (Sanskrit)                                 -••  4 

117.  Mahabharatam  :  by  K.  S.  Ramaswami  Sastri  (English)  ..  1 
118     Tirupati    Devasthanam  Epigraphical  Report             •-*  4 

119.  Tirumalai  Tirupati  Devasthaiam  Inscriptions  Vols.  I,  II, 

III,  IV  and  V  each 

120.  do.      Vol.  VI  Parts  I  and  II  each 

T21.    A  Study  of  Hindu  Iconography  :  By  T.N.Srinivasan  (Eng.) 

122.  Rasavivekam  (Sanskrit)  ... 

123.  Exerpts  from  Potana's  Bhagavatham  by  A.V.S.  Sarma,(E.) 

124.  Yappoli  (A  Tamil  prosody) 

125      Siddhantha  Thraya  Saagraha  (Tamil) 

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4.  .  Do.         .     .  12" 

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6.  Sri  Venkatachala  Mahathmyam  in  pictures 

Books  in  Print 

1.  Bhavaprakasika  by  Sri   Rangaramanujamuni  (Sanskrit) 

2.  Kadambarikathasara        .  >f 

3.  Kenopanishad  (Reprint) 

4.  Andiya  Katha  by  Pandit  Sriramulu  Reddi  (Telugu) 

5.  Thiruveogadaraudaiyan  Pasuranjs  with  com,     „ 

6.  Vrikshayurvedara 

7.  Ramanataka  Vimarsaoamu 

8.  Suprabatham  in  (Telugu  with  com.)  Reprint 

9-  Annamacharya  Charitamu  (Reprint)  „ 

10  J^Jjya^ozhi  Ahapporul  Pasurams  Part  II     (Tamil) 

11.  108  Thirnamangal—  (collection  from  Bulletin) 

12.  Thirukkural—  Kamathupal  &  Porutpal  (Reprint  )  , 

13.  Idea  of  God  by  Dr.  K.  C.  Varadachari  (Reprint)  English 
II'  *J?yasathaka[ni  with  commentary  (Telugu  and  Kannada) 
15.  oiddhantha  I  hraya  Sangraha  (  Telugu) 


I  to  V  ^/V?'mEpl5ig/oa^ica!  r?PL°rtf  a?d  T  T'  D"  Inscriptions  Vols- 
I  to  V  and  VI  (1)  and  (2)  total  eight  books  will  be  sold  at  a  conces 
sional  price  of  Rs.  10/  per  set  for  the  public, 

The  Annamacharya  Sankirtanas  and  Tallapakam  works,  whenever 
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For  the  Educational  Institutions  and  Public  Libraries  also  for 
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me  value  ot  Ks.  10D/-  of  more  or  100  items  of  each  time  The™ 

'T-T-I>-  Book  S,al,ln  New  Choaltty) 


(Continued  from  Page  10)  •> 

called  '  Kanakapuri.'  The  goddess  was  therefore  praised  by 
Devas  as  Kanaka  Durga  and  she  stayed  on  the  mountain  at  the 
request  of  Deyas.  Lord  Shiva  joined  her  later  in  the  shape  of 
"  Jyotirlinga." 

Here  we  are  reminded  of  the  origin  of  Durga,  the  Supreme 
Goddess,  born  of  Yasoda  and  fond  of  the  boons  bestowed  on 
her  by  Narayana.  She  was  sprung  frorn  the  race  of  the  cow- 
herd Nanda.  She  is  the  giver  of  prosperity,  the  enhancer  (of 
the  glory)  of  (a  worshipper's)  family,  the  sister  of  the  terifier  of 
Kamsa  and  the  destroyer  of  Asuras. 

Durga  is  represented  in  art  as  a  woman  of  gentle  counte- 
nance with  ten  arms  in  each  of  which  she  holds  a  weapon. 
With  one  foot  she  presses  on  the  body  of  Mahisha  and  the 
other  rests  on  her  Vahana,  the  lion,  which  is  depicted  as  lace- 
rating the  body  of  Mahisha.  She  wears  a  crown  on  her  head 
and  her  clothes  are  magnificently  jewelled. 

She  is  the  foremost  of  all  deities,  extending  grace  and 
mercy  to  her  worshippers  and  she  is  the  source  of  earthly 
blessings  of  fame,  prosperity,  steadiness,  off-spring,  art,  know- 
ledge, intellect,  foregiveness,  mercy  and  every  other  thing. 

Goddess  armed  with  scimitar  and  shield,  and  always 
rescuing  worshippers  sunk  in  sin  like  a  cow  in  the  mire, 
worshippers,  that  is,  who  in  hours  of  distress  call  upon  that 
eternal  giver  of  blessings  for  relieving  them  of  their  burdens. 
In  exile  or  in  the  city  in  the  rnidst'of  battle  or  of  dangers  from 
foes,  in  forests  or  inaccessible  deserts,  in  seas  or  mountain 
fastness,  there  is  nothing  that  they  will  not  obtain  in  this  world 
by  worshipping  her.  The  worshipper  will  achieve  success  in 
every  business  of  his  if  he  listens  to  or  himselCjrecite  with 
devotion  the  hymns  of  Durga. 

The  City  : 

Bezwada,  now  known  as  Vijayawada,  lies  at  the  head  of 
the  fertile  estuary  of  the  Krishna  River,  With  the  advent 
of  the  Railway,  it  has  become  a  big  trading  centre.  The 
magnificent  Railway  bridge  over  the  Krishna  River  was 
commenced  in  December  1890,  and  completed  by  March  1893, 
at  a  cost  of  over  35  lakhs  of  rupees.  Many  industries  including 

36  T.  T,  D    MONTHLY   BULLETIN 

cement,  textiles,    machine  tools  etc.,    have  grown  in  and  around 
Bezwada  which  is  steadily  growing  in  importance. 

The  place  was  a  religious  centre  of  great  importance  in  the 
Buddhist  period  and  the  famous  Chinese  traveller  Huen  Tsang 
is  stated  to  have  visited  it  about  639  A.  D.  Early  in  the  7lh 
century,  the  Chulukyas,  who  reigned  at  Kalyani  in  trie  Nizam's 
Dominions,  invaded  the  place,  then  ruled  by  the  Pallaya 
dynasty,  and  established  a  separate  province  there.  Amaravati, 
near  Guntur,  is  renowned  for  its  sculpture..  The  Ghalukya 
dynasty  flourished  there  till  in  turn  it  was  conquered  by  the 
Gajapati  dynasty  of  Warrangal  in  the  1.2th  century.  After 
1228  A.  D.  it  fell  into  the  hands  of  the  Muhammadans  who 
established  their  capital  at  KondapaHi,  a  hill  fortress  near 
Bezwada.  The  hill  fortress  was  seized  in  1515  by  Krishna 
Deva  Raya  of  Vijayanagar  and  given  over  to  the  Orissa  Raja, 
Finally  it  passed  info  the  hands  of  the  British,  in  1766.  At  the 
foot  of  the  hill  is  the  village  which  is  noted  for  the  manufacture 
of  toys,  carved  out  of  soft  wood,  or  moulded'in  clay. 

Important  Theerthas : 

The  following  are  the  important  Theerthas  that  ,lie  within 
the  Durgakshetra— BEZWADA  : 

1 .  Phalguna  Theertha  x 

2.  Durga  Theertha  . 

3.  Shiva  Trisula  Theertha 

4.  Shankha  Theertha 

5.  Brahma  Theertha 

6.  Mukti  Theertha 

7.  Indra  Theertha 

Rishi  Theertba: 

On  one  occasion,  Lord  Brahma  performed  a  hundred 
Ashwamedhas.  When  Lord  Shiva  appeared,  he  worshipped 
Him,  with  'Mallika'  flowers.  Having  been  worshipped  by 
Mallika  flowers,  Lord  Shiva  attained  the  name  of  Mallikarjuna 
and  stayed  with  Durga  on  the  hill.  As  Kanaka  Durga  remained 
on  the  hill,  it  is  also  called  Kanakachala— Mountain  of  Gold 
On  another  occasion,  Kanaka  Durga  killed  the  Demons 
Shumbha  and  Nishumbha  and  attained  the  name  of  Vijaya 


Kanakapuri  was  therefore  called  *  Vijaya  Pattanam  '  or  Vijaya 
wada.  The  town  is  called  Vijaya  Pattanam  also  because  Arjuna 
of  the  Five  Pandavas  who  was  also  called  Yijaya  did  penance 
on  this  mountain  and  obtained  Pashupatham  from  Lord  Shiva. 

The  following  are  some  of  the  important  sacred  places 
around  Bezwada  :— 

Amareswara  Theertham  (Amaravathi).  Situated  20  miles 
away  from  Bezwada  is  Amaravathi,  famous  for  its  architectural 
ruins  of  Buddhist  origin.  The  Hindu  temple  at  this  place  is 
dedicated  to  Amareswara.  The  gigantic  *  linga  *  in  the  temple 
is  worth  seeing. 

Nrisimha  Kshetra  at  Mangalagiri : 

The  temple  on  the  hill  is  dedicated  to  Nrisimha'  who  is 
popularly  known  as  *  Panakalaraya — the  Lord  of  *  Panakam.* 
Panakam  means  jaggery  water.  Panakam  is  poured  in  a  hole 
in  ihe  temple  on  the  hill  and  when  half  of  the  vessel  from 
which  the  jaggery  water  is  poured,  is  emptied,  small  quantity 
of  the  water  will  trickle  through  the  hole  as  though  it  is  an 
indication  that  Lord  Nrisimha  is  satisfied  with  what  has  already 
been  poured. 

A  visit  should  be  paid  to  the  famous  rock-cut  temples  of 
Undavalli,  2  miles  south-west  of  Bezwada.  Bezwada  is  said 
to  have  been  the  mythological  *  Vijayawada  '  where  the  sage 
Agastya  worshipped  Siva  known  here  as  Mallikarjuna. 

Pilgrims  bathe  in  the  holy  river  Krishna  and  worship  at 
the  Shiva  shrine  as  well  as  at  the  other  temple  dedicated  to 
the  Goddess  Kanaka  Durga. 

25     „ 

S.  PartKasarathy,  Madras. 

H.  Kaiiuka 


26     „ 

V.  CKermakesavulu,  Madras—  6. 

Kalyauotsa  vara 


27     „ 

Dr.  Goviudaraiulu,  Madras-23. 

N.  Kanuka 


i)     *i 

T.  Venkatadri,  G.  T.  Madras. 



U          11 

Nathwarlal,  Bangalore. 



51            11 

Dr.  P.  Venkataramialx,  KalaKasti. 



29     „ 

V.  Aramudan,  Madras~6. 



u     i> 

R.  Ran&atiadliara,  Cuddapak. 



30     „     R.  SuLraraaniam,  KadamaTig,alam.  do.  500 



There  is  no  Religion  higher  than  Tmth  is  the  motto. 
Every  man  has  a  spirit  in  him  and  that  spirit  is  unconquerable. 
With  the  spirit  in  him  man  persists,  consciously  or  unconsciously, 
whether  by  efforts  or  otherwise,  to  reach  the  Ultimate  Reality. 
No  power  on  earth  can  subdue  the  indomitable  spirit  in  man 
which  tries  to  attain  the  real  freedom,  it  is  the  spirit  that 
unfolds  the  Truth.  People  who  have  dedicated  their  lives  for 
the  cause  of  Truth  with  their  spirit  are  saints  and  Mahatmas. 
These  souls  while  on  earth  with  their  karana-sarira  had  struggled 
hard  and  have  pointed  out  the  way  to  the  struggling  humanity. 
In  their  incessant  struggle  they  have  established  the  supremacy 
of  Love,  the  possibilities  of  solving  many  outstanding  problems 
by  the  spirit  of  love  and  sympathy  and  , by  establishing  the 
Brotherhood  of  Man  on  earth.  We  should  not  fail  to  study  the 
Lives  of  such  Saints,  and  with  their  light  let  us  tread  the  path 
they  have  shown  us  and  benefit  ourselves.  If  we  fail  to  realise 
this  we  are  not  worthy  of  being  considered  as  human  beings. 

What  is  now  required  for  us  is  the  Moral  Reformation. 
We  have  all  these  years  breathed  the  foul  contaminated  air  and 
have  become  insensible  to  morals  and  ethics.  We  should 
therefore  individually  make  efforts  to  attain  the  goal  in  life. 
There  will  then  be  the  unfoldment  of  the  inner  and  hidden 
worth  in  each  individual,  and  our  Ancient  Land  will  become 
tlie  enviable  spot  in  the  whole  world. 

Where  should  we  find  our  Guide?  We  find  them  in  our 
own  Saints  whose  lives  sparkle  with  wisdom  and  learning  and 
universal  love.  Our  saints  are  born  and  not  made  ;  they  have 
left  by  their  sacrifice  a  glorious  heritage  in  their  works.  Some 
of  them  have  inspired  and  moulded  the  religious,  social,  cultural 
and  political  life  of  the  country.  By  virtuous  life,  moral 
discipline  and  mental  devotion  they  had  attained  supernatural 
powers  in  themselves  to  benefit  humanity.  Not  only  can  we 
derive  the  material  happiness  on  this  earth  we  will  not  fail  to 
attain  the  highest  place  in  heavens  too  by  sedulously  following 
the  Way  pointed  out  by  them. 





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"  Gandhiji  was  essentially  a  religious  man.  A  religious 
man,  when  he  is  authentically  religious,  rises  above  all  the 
particular  group  loyalties  and  becomes  a  universal  man.  The 
loyalty  to  his  nation  or  to  his  community,  all  these  things  are 
subordinated  to  the  supreme  loyalty  to  truth — which  by  its  very 
nature  is  universal.  The  great  point  about  Gandhiji  is  that  he 
realised  in  practice  the  theoretical  implications  of  religions  that 
have  been  with  us  from  the  beginning  of  religions.  Hindus  talk 
of  e$dfc  and  esSr-oS,  fearlessness  and  love  ;  Buddhists  talk  about 
wisdom  and  love  or  compassion,  \£&  and  g&sa ;  Christians  talk 
about  truth  and  freedom;  Muslims  talk  to  us  of  one  God  and 
one  family  on  earth.  But  what  distinguishes  a  prophetic 
nature  like  Gandhiji  is  the  seriousness  with  which  he  imple- 

ments  these  ideals  and  lives  for  them.  We  talk  about  them-the 
knowledge  is  in  us  ;  but  not  ths  deed  which  answers  to  the 

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rvs'  <sS»_g3i>^^,a>co   tf& 

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**We  discover  that  the  Universe  shows  evidence  of  a  design- 
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own  individual  minds  —  not  so  for  as  we  have  discovered, 
emotion,  morality  and  aesthetic  appreciation,  but  the  tendency 
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6  S&S&o  SfibsS®- "(Ss5^»«Ss5boe)' s5r°ESsS' 

the  material  appendages  of  life,  much  also  is  akin  to  the 
fundamental  activities  of  life.  We  are  not  so  much  strangers 
or  intruders  in  the  universe  as  we  at  first  thought." 

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,.  VT  ,    .    ,  ,  c-  Amount 

Dale                          Name  and  Address.                       bevas.  n 

1  Sri     Ramaehandrappa  Santoji,  Gulburftah.  Kalyanotsavam  500 

.,      R.  Balakrislvaama  Naidu,  Vaiyambalam         do.  500 

,,      S.  V.  Sury-vnarayana,  Sathyaman&alam.          do,  500 

2  .,      S,  Krishna.swamy.  Kumbakonam.                         do,  5QO 

Srmiva>a7i,   Madras-7.                                                  do.  500 

.,       P.   Vetik.'itramaMa   Reddy,   Duvvur.                      do.  500 

,.      Major  S.  V.  Nnftfirajan,  Bangalore.                      do.  500 

,,      .,      Gudipudi    RxulhiikrisliTirisnrrTva                                do.  500 

3  ,,      K,  S.  Ramas\vamy  lyettj'.ar,  Adorn        II    Cl.    Brah.  750 

4  ,,      N.  Prathap  Reddy,    Hyderabad-Oil,                   do  750 
,.      ,,      K.  Venkatramn  Chetli  it",  Peritayakulam  K.  Utsavani  500 
,,    Smt.   Anjali  Devi,  Madras.                                                  do.  500 
. ,    Sri     V.  Krishnarnurthy  Iyer,    Mr.dras.                       do,  500 

5  ,,      S.   K.  V,  G  windara.jan,  NtM^lamaiifcalani.        do.  500 

6  ,,      Durjya  Sambamurthy,  M.  Aflinmnda.                 do.  500 
,,      „      T.  S.  Ahobilaeharya,  Madias,                                 do.  500 
,,      ,,      V.  Rama^bandra  Reddy,  Re&alltir,                     do  500 

8  ,,      P.  NarayanasttTikaraiah,   Mudichal.                     do.  500 
,,      ,,      B,  Narasimba  Varma,    Narasapur.                       do.  500 
..      ,,      P.  R.  Kasi  Viswanath.  New  Delhi.                    do.  500 
,       ,,      Veeraswamy  Naidu,  Ponna'iia-nJialam.              do.  500 

9  .,      Vamsvnrao,  Kammathi'-.i  Po.  Bijapur.      II  Cl.  Brab.  750 
10      ,,     M.  Dasaratharatni  Reddy,  Nellore.  Kalyanotsavam  500 

,,      ,,      Ramacbandra  Narayan  Chitikar, 

Bombay.    N.  Kcmuka  1,001 

12      ,,      B.  V.  Nanjundaswamy  Cbetty,  Mysore.  II  Cl.  Brah.  750 

15  Smt.   PremakutU'iri,  Coi-tibatore.                Kalyanots  i  varti  500 
,,      ,,      T.  Sadasivan.  Madras.                                                do.  500 

16  Sri    C.  M.  Rao,   New  Delhi.                                           do.  500 
,.      ,,      Ramayanam  Narayana,  Nandyala.        V,  Utsavani  2,000 
,,    Smt.   N.  Jamuna,   Madras.                            Kalyanotsavam  500 

17  Sri     S.  Marti,   Coimbatore.                                                 do.  500 
„      ,,      M.  Raja  Rao,  Cuddalore.                                           do.  500 
,,      ,,      Muru;>,appa  Chettiar, Madras.     S.  Kalasabhishekani  1,500 

18  ,,      Ramayanarn  Narayana,   Nandyala.  Kalyanotsavam  500 
1^      11      Jooluri  Veeresa]iT«nC',arn,  Socuiiderabatl.             do.  500 

,,      ,,      Luela  &  Rarasiiii'.K,  Kualalaiupnr.  (Malaya)   do.  500 

20      ,,      Y".  II .  Venkataramaitappa,    Bangalore,               do.  500 

„      ,,      T.  M.  Scsharlri,   Cuddapah.                                    do.  500 

„      „      K.  C.  Roddy,  New    Delhi.                          II   Cl.    Brah.  750 

22  Smt.   Janaki  Bai,    Mysore.                             Kalyanotsavam  500 
,,    Sri     N.    Badritiatb,   Madras-6.                                        do.  500 

23  ,,      Sadasivan,    Pondichery.                                            do.  500 

24  ,,      Diftambara,    Stjcunderabad.                                      do.  500 


16 — 7—57  Dakshinayanam — Tirumala  Sri  Vars  Anivara  Asthanam 

21 — 7—57  Tsrupati  Sri  Andal  Thiruvsdipooram  Festival  begins 
30—7—57  „  Sathumurai. 

10—8     57  Upakarroa 

H  — 8— 57  Tiruraala  Sri     Varaha  Jayanlhi 
19—8 — 57  ,,          Sri    Gokulashtami  Asthanam. 

28-8—57  Vinayaka  Chathurtfei 

25—9 — 57  Tlrumala  Sri  Ventateswara  Swami  Vari   Brahmotsavam 

29—9—57  „  '    „'       '       '      GARUDA  Seva- 

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in  Tamil  and  Telugu. 

Just  released — Short  but  clear  treatment  of  the  three  schools 
of  philosophy,  (Dwaita,  Advaita  and  Vislsthadvaita)  for  the 
benefit  of  all, 

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Printed  at  T.T.D.  Press.  Tirunati  nn/i  r.,,Ki;o.-u-j  i._  r> .  ,  «     . 


AUGUST   1957 

No.   8 

Sri  Malayappaswarni  Varu  (Utsavuinurthi)  witli  his  consorts 

GENEKAI>  : — Height  2820  jFeel  above  sea  level. 
Temperature  : —  Maximum  94°  Minimum  60° 
Rainfall  40"— Population  :  4QOO, 


Rs.  A.  P. 

1       Sri  Venkateswaraswami  Temple,  Tirumala             3,58,479  10  11 

2.  Sri  Padmavathiamma  Temple,  Tiruchanur         •••            331  2  10 

3.  Sri  Govindarajaswami  Tcmpiev  Tirupati             •••         2,115  0     0 

4.  Sri  Kothandaramaswami  Temple,  Tirupati         •-•            265  3     0 

5.  Sri  KapHeswaraswami  Temple,  Tirupati             •••             211  12     6 

Total     --  3,61,402  13    3 

JULY,   1957 

Nutnb«r  of  pilgrims,    accom-  f  at  Tirupati  •••  24,969 

modated   in   the    choultries  1 
in  the  month  :  |  at  Tirumala  •-  23,150 

Adults  ...  45.743 

Number  of  pilgrims,  who  availed 
to  Tirumala  in  the  month  : 

Children  ---  3,060 

3.  3.  9. 

VoL  VIII  AUGUST    1937  No.     8 

Anivara  Asthanam  at  Timraala. 

H,  NIVARA  Asthanam,  one  of  the  three  major  Durbar 
festivals  that  are  conducted  to  Sri  Venkateswara  at  Tiru" 
mala,  was  conducted  on  16th  July  1957  with  the  usual  pomp  and 
splendour.  A  Durbar  was  held  in  front  of  Sri  Bangaru  Vakili 
with  processional  deity  of  Sri  Venkateswara  with  his  two 
consorts  decked  with  costly  jewels  along  with  Sri  Senadhipathi 
Varu.  In  olden  times  this  festival  used  to  mark  the  commence- 
ment of  writing  of  the  new  accounts.  This  asthanam  is  held  on 
the  last  day  of  the  tamil  month  of  Ani  for  which  there  is 
inscription  numbering  115  (No.  617  T.  T.)  found  on  the  stone 
wall  of  the  second  Prakara  of  Tirumala  Temple  under  date 
9-3-1494  pertaining  to  an  endowment  made  by  two  accountants 
of  the  temple  for  offering  of  certain  Adirasapadis  on  the 
occasion.  On  this  occasion  the  temple  keys  were  re-entrusted 
to  the  Jeeyangars  as  also  the  seals  of  the  office  of  the  admini- 
stration to  the  executive  and  administrative  heads  of  the 
TJevasthanams.  This  festival  signified  the  oath-taking  ceremony, 
which  the  servants  of  the  Lord  were  to  affirm  their  faithfulness 
to  their  duty  in  sacred  service  of  the  Lord.  A  picture  of  the 
Lord  is  adorning  the  cover  of  issue. 

Sri  L.  Shalt  Commissioner  with  the  Government  of  India 
New  Delhi  visited  at  the  "  Gosala  "  of  the  T.  T.  Devasthanams, 
on  tlie  20th  July  1957.  He  was  taken  round  the  Gosala  and 
his  remarks  were  as  follows  : 

"  I  visited  the  Devasthanam  Gosala.  The  herd  consists 
largely  Sindhi  cows  built  up  from  stock  detained  form  the 
Indian  Dairy  Research  Institute  Bangalore  though  there  are 
some  crosses. 

"  The  cows  are  in  splendid  condition  and  some  are  out- 
standing good  milkers.  To  avoid  close  inbreeding,  however 
it  is  extremely  necessary  to  detain  1  or  2  good  known  pedigrees 
from  other  centres.  In  this  connection  the  possibility  of 
detaining  bulls  from  Indian  Dairy  Research  Institute  Bangalore 
and  the  Hosur- farms  may  be  examined. 

.  .  •  *'  The  Gosala  suffers  from  the  disadvantage  that  it  has  no 
draging  and  cultivable  area  attached  to  it  with  the  result  all  the 
fodder  has  to  be  purchased  and  during  the  summer  months  and 
the  animals  do  not  get  any  exercite. 

"In  this  connection  I  was  glad  to  note  that  the  Devastha- 
nams already  acquired  400  acres  of  land  beyond  the  University 
for  location  of  this  Gosala.  It  is  hoped  that  necessary  buildings 
will  be  put  up  early  and  the  Gosala  shifted  there  as  early  as 

"The  herd  is  excellent  and  the  Devasthanam  with  its 
resources  should  be  able  to  develop  this  into  an  outstanding 
one.**  '•  -  -  •.....•..  •„  •......-  ....'..-..:..•.:< 

JK,  Ramaswaini   lyengar- 

EN  the  present  century  regarded  as  the  Age  of  Science  and 
reason,  the  modern  thinkers  of  Hindu  Philosophy  solicit 
for  their  own  understanding  a  rational  and  convincing  expla- 
nation for  the  seemingly  irrational,  incredible  and  unacceptable 
presentations  in  the  Vedic  and  Puranic  Literature,  particularly 
the  popular  Ramayana. 

Well  wishers  of  humanity  have  the  sacred  duty  to  strive  to 
study  and  understand  the  lore  of  ancient  India,  In  the  light  of 
modern  methods  of  research  and  correct  false  impressions  and 
perversity  of  interpretation.  It  is  up  to  everyone  of  us  to  save 
man  from  becoming  a  burden  to  himself  by  snatching  his  soul 
from  the  conflict  with  its  material  envelope  and  the  lower 
passion  it  nurtures. 

In  the  light  of  the  exposition,  let  us  try  to  understand  the 
real  significance  of  the  battle  waged  by  the  supreme  God,  Here 
Sri  Ramachandra. 

The  path  is  lighted  all  along  its  way.  Man  has  a  way  out 
from  becoming  submerged  in  the  ocean  of  samsara  which 
springs  as  the  result  of  the  play  of  the  three-fold  gunas.  The 
ancient  sages  concentrated  their  mind  on  the  attainment  of 
peace,  on  the  achievement  of  absolute  absention  from  causing 
injury  to  all  creatures. 

But  this  did  not  prevent  them  from  being  victimised  by  the 
demons  who  were  the  manifestation  of  evil  forces.  So  they 
sought  asylum  at  the  feet  of  that  Divinity  who  was  the  personi- 
fication of  goodness  and  sympathy.  Had  he  not  come  down  to 
earth  in  the  guise  of  man  to  protect  the  oppressed  and  elevate 
the  depressed. 

The  purana  runs  : — Sage  Kasyapa  had  two  wives  Aditi  and 
Diti.  Aditi  was  righteousness  itself  and  the  very  antithesis  of 
it,  Diti.  To  them  were  born,  wonder  of  wonders,  children 
beyond  reckoning.  They  sorted  themselves  out  into  the  two 
rival  camps,  the  righteous  and  the  unrighteous  and  were  in  eter- 
nal conflict.  The  conflict  was  waged  on  the  arena,  which  in  the 
figurative  implication  of  language,  was  the  mind  of  the  sage 
itself,  and  which  is  the  real  implication  in  the  GIta  term 
"  Kshetra  ".  The  children  at  war  were  then  but  the  good  and 
evil  propensities  of  human  nature. 


The  great  Acharya  Sankara  has  clothed  this  conflict  .in  lucid 
unmistakable  form.  The  stable  qualities  like  mental  balance, 
restraint  from  evil  and  the  like  are  the  Devas,  while  their  nega- 
tions like  lust  anger  and  the  like  are  the  Asuras.  The  doyen  oi 
Tamil  Poesy,  Kambar  has  sung  to  the  same  tune  in  his  own 
inimitable  way.  "  Kama  Vehuli  Yena  Nirudar".  Sri  Yedanta 
Desika  has  clinched  the  position  by  allegorising  the  Ramayana 
making  the  mind  over-ridden  by  the  ten  Indriyas  correspond  to 
Sita  caught  in  the  grip  of  Ravana  the  ten  headed  monster. 

In  our  daily  prayers,  we  raise  our  hands  and  hearts  to  the 
sun-God  and  pray  that  he  may  give  us  the  strength  to  save 
ourselves  from  falling  victims  to  the  enemy  within  for  countless 
ages,  nay  for  all  time.  The  real  conquest  then,  is  the  victory 
in  the  battle  of  our  hearts,  not  in  the  struggle  in  the  physical 
world  of  our  senses. ,  It  is  this  victory  in  the  inner  conflict  that 
Sri  Venkatanatha  refers  in  the  word  "  Jayathi  "  at  the  very 
outset  of  his  Mahavira  Vaibhava.  The  wars  of  this  world  were 
not  obviously  in  his  thoughts. 

The     term      "  Manda ""     denotes     absence      of     wisdom. 


"  Mandeharumya "  are  a  Rakshasa  clan  and  their  business  is 
to  present  themselves  across  the  path  of  the  rising  sun  at  each 
day-break  and  obstruct  his  course.  The  Gayatri  prayers  which 
we  are  enjoined  to  offer  to  the  celestial  luminary  are  the 
weapons  which  destroy  them  for  the  time  being  for  they  revive 
back  to  life  on  the  strength  of  the  boon  which  they  have  won 
from  the  creator. 

The  moderns  have  been  convinced  beyond  all  doubts,  by 
rational  explanations  and  proofs  that  the  earth  belongs  to  a  sun 
centered  planetary  system,  and  it  is  its  rotation  in  its  .circuit 
that  is  the  cause  for  the  endless  succession  of  days  and  nights. 
In  reality,  however,  it  is  with  the  eye  of  wisdom  that  man  must 
see  the  sun  of  the  Vedic  cult.  It  is  his  Light  that  illumines  our 
inner  selves  and  its  absence  plunges  us  into  darkness. 

Our  Holy  books  condemn  intense  suffering  in  hell,  the 
souls  of  those  that  revel  in  acts  of  evil.  In  apparent  contra- 
diction to  this,  our  Poet-Sage  Valmiki  would  send  the  souls  of 
the  Rakshasas  to  the  bliss  of  heaven,  for  the  reason  that  they 
fell  by  the  divine  arrows  of  Sri  Rama.  This  pronouncement 
can  come  only  from,  a  sage  as  a  result  of  an  inner  vission 
acquired  by  intensive  contemplation. 


A  pertinent  question  is  "Did  not  Sri  Rama  kill  the 
Rakshasas  on  the 'field  of  battle?  Yes,  He  did,  but  in  what 
sense  ?  The  theme  is  symbolic.  His  supreme  power  destroyed 
the  Thomas  and  Rajas  in  them  and  released  the  satvic  forces. 
These  released  forces  ascended  to  heaven  and  the  earthly  bodies 
with  the  binding  forces  of  the  gunas  gone,  fell  to  the  ground. 
In  that  sense  the  destruction  referred  to,  is  that  of  the  evil 
traits.  It  is  this  death  that  is  the  gateway  to  heaven  of  the  true 
warrior.  The  bow  which  Sri  Rama  wielded  was  the  Pranava 
and  the  arrow  that  twanged  forth  from  the  bow  strings  were 
the  rays  of  the  luminescence  of  wisdom  and  of  Satya  and 
destroyed  ignorance,  untruth  and  evil  propensities. 

Indeed  the  very  names  of  the  demons  imply  the  evils  that 
they  were. 

Man  is  man,  only  when  he  is  able  to  discriminate  between 
the  self  and  the  non-self.  In  the  nature  of  things,  the  Satwa 
Guna  lifts  up  man's  soul  to  a  plane  of  permanent  bliss,  while 
Rajas  and  Thomas  drag  him  down  to  perdition. 

Nature  provides  a  simile- Iron  cleansed  of  its  rust  coat  is 
attracted  by  Magnet  and  itself  gets  magnatised.  Even  so,  of 
the  individual  soul  with  its  coating  of  the  rust  of  evil  nature 
burnt  out  in  fire  of  satwa  is  drawn  to  the  universal  soul  and 
achieves  assimilation.  To  remove  the  rust  of  iron  is  not  the 
function  of  the  magnet.  Even  so,  Almighty  God  does  not  take 
upon  Himself  the  duty  of  cleansing  the  soul  of  its  grossness. 
It  is  the  individual  that  is  to  achieve  the  purification.  He  who 
has  lost  his  mental  equilibrium  will  be  shrouded  by  the  evil 
traits  lust,  anger,  greed,  illusion,  arrogance  and  jealousy.  When 
the  evil  is  rent,  the  votaries  bathe  in  the  radiance  that  burst 
forth  through  it  and  attain  peace.  He  from  whom  the  evil 
traits  have  been  forced  out  is  reborn  into  the  illumination  of 
wisdom.  It  is  this  transformation  that  is  meant  by  the  destruc- 
tion of  the  deman  in  man. 

"  Take  my  mind  and  train  it  to  follow  thy  will  **  exclaimed 
the  great  Yamunacharya,  it  is  the  mind  that  is  ia  urgent  need 
to  be  broken  to  the  path. 

Sage  Valmiki  extols  the  prince  of  Ayodhya  as  an  Avatar 
of  transcendental  grace,  who  never  wrought  by  word  or  deed, 
the  slightest  pain  even  to  such  insignificant  entities  as  the  ant 


and  the  mosquito,  nay  the  vile  serpent  itself.  Had  it  not  been 
for  this,  the  great  and  discerning  Apostle  of  non-violence 
Mahatma  Gandhi  would  not  have  turned  to  him  as  the  Angel 
of  Perfection.  Eradication  of  the  Taint  of  Cruelty  is  the  very 
highest  form  of  the  basic  code  of  life. 

Sri  Ramachandra  impressed  on  his  consort  Sitathatofall 
the  virtues,  the  greatest  was  that  which  sends  the  heart  forth  to 
throb  in  sympathy  with  the  aching  hearts  of  the  unfortunate. 
It  is  that  sympathy  that  the  soul  should  draw  as  its  sustenance 
if  it  is  to  come  to  its  own.  . 

Religious  lectures  held  during  the  month  of  June  1957 
T,  T.  Devasthanams  Information  Service  Office, 

at  Sri  Srinivasa  Balaji  Bhavan, 
Himayatnagar  Road,  Hyderabad-Deccan. 

Date  Discourses  given  by  Subjects 

1-6-57    Dr.  DrVenkatavadhani    BHAGAVATHA  AKYANAMULU 

8-6-57    Sri  Venkateswara  HARIKATHA  ON 


15-6-57    Sri   G.  Venkatarathnam  HANUMATH  SANDESAM 


22-6-57    Srimati  A.  K.  Kamala  Bai  DEVOTIONAL  Music 

29-6-57    Sri    Swami    Sadanandaji  BHAGAVATH  GITA 

Saraswati  (In  English  &  Sanskrit) 


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—                       _                     •.                                           ...                                             "  • 



KK.  Rs. 

Harathi  each  ...        1 

1      Thomalaseva  ...      13  4,     Pulangi  ...  1 

2.  Arcbuna  ...        7  5,    Abhishekara  ...  1 

3.  Ekanlaseva  ...      13 

Note:— For  (1)  and  (3)  five  persons  will  be  admitted  for  each  ticket  ;  and 
for  (2)  only  four  persons  for  each  ticket ;  and  for  (<t)  and  (6) 
admission  is  for  each  ticket  holder  only. 

(ii)  SEVAS.  Rs.  RS, 

1.  Amantranutsavam  ...    100  7.  Japhara  Vessel           „,„  65 

2.  Pulangi  ...     (50  8.  Sahasrakalasa 

3.  Abhishekara  ...   45O  Abhishekara       ...  15OO 

4.  Gambhura  Vessel  ...   250  9,  Tinippavada-Full      ...  2000 

5.  Civet  Vessel  ,      85  10.  Tiruppavada-- Partial...  lOOO 

6.  Musk  Vessel  ,  ,      5O  11.  Abhisheka  Kovil  Alvar.    500 

Note  : — (I)  lo  per5ons  will  be  admitted  during  the  services  of  Thomala 
and  Archana  in  the  morning,  and  for  Ekantha  Seva  during  the 
nig hi  for  ihe  day.  They  will  also  be  given  Potigali  prasadam 
in  the  n  >on  and  Dosala  in  the  night  after  Nivedana.  One 
Rupee  has  to  be  paid  for  I>atham  additionally. 

(2)  Daring  this  service,  10  persons  are  admitted  for  Darsanatn, 

(3)  to (7)  For  all  these  sevas  only  10  persons  are  admitted  for  Abhi- 
sheka   Samanuln    will  be  given  ia  the  hands   of    the  party   for 
being  taken  into  the  Bangaru  Vakili  with  the    procession:    for 
other  items  4  to  7,  the  particular  items  only  will  be  given  in  the 
hands  of  the  party  for  similar  purposes.     Sri  vari   Prasadamsof 
Tirtham  Chandanam  and  Sree  Padarenu  will  be  given. 

(8)  ti-  (11)  These  are  a  day's  function  each  and  the  party  will  be 
given  prasadams,  Vada  Laddu,  Appam,  Dosai  etc.,  besides 
Vastra  Bahuniauam  at  the  end  of  the  f  unctsons. 

GKNKRAl/ :  Additional  one  Rupee  has  to  be  paid  for  Dattatn  and  Harathi 
purposes  as  per  custom  as  occasions  demand. 

(iii)  UTSAVAMS.  Rs.  .  Rs 

1.  Vasantotsavam  ....   20OO  Big  Sesha  ,„        62 

2.  Brahmotsavaua  1st  Cl.     1500  Sarvabhuoala  .        62 

„                 2nd  „  750               Surjaprabha  ...  62 

3.  Kalyanotsavam           ...  500               Pallaki  62 

4.  Vahanaseva  with    dia-  Silver  Garuda  ...  32 
mond      coat-of    mail  Chiana  Sesha  ,..  32 
Kalpavriksha    or  Chandraprabha  ...  32 
Sarvabhupala.              ...  72               Elephant  „  23 


Rs,  Rs 

5.    Vabanaseva  with  ott  t  Horse  Valianam        ...       33 

diamond  coat-of-mail.  Lion  „  ...       33 

Goldon  Garuda      ...  .     62  Swan  „  .          33 

Kalpavriksha  .,,        62  Silver  Tiruchi  ...       32 

Note : — (1)  Vasantotsavattt : — Conducted  for  ten  days  or  lesser  number  of 

da>s  as  per  the  convenience  of  the  party.    Vastra  Bahnmanam, 

Chandanam  and  Sree  Padarenu  etc.,  will  be  given  to  the  party. 

(2)  Brahmotsavam  : — For  1st  Class.  20  persons   and  10  persons  for 
the  second  class  of  Brahmotsavam  will  be  admitted  for  Tomala 
Seva.  Archana  and    night   Ekantha   Seva,     each    day    of   the 
performance  of  the  Utsavam— which  may  be  conducted  for  8 
days  or  a  lesser  no  according  to  the  convenience  of  the  party. 
Pougal  and  Dosalu  will  be   given  to   the   parts'  on   days  of  the 
Utsavam.     At    tlie   end,   Vastra  Bahumanam.    Sree  Vari  Prasa- 
dams of  Sandal  and  Sreepadarenu  will  be  given. 

(3)  Celebration  of  marriage  : — At  the  close  of  the  function  Vastra 
Eahmnanam, Thirtham,  CLandanam,  Sree  Padarenu.  etc..  prasa- 
dams will   be   given  .as   per  maniool   besides  L,addu,   Vadas 
Appains,  Dosalu  and  food  prasadams. 

(4)  The  Vahanam  Sevas :  —  Besides   the  payment   of  the  schedule 
rates,  the  worshipper  is  bound  to  pay  Re.  I/— for  each  Vaha- 
•nam  additional  for  Harathi.    One  Vada  or  one  Manoharam  will 
"be  given  to  the  Grthastha  for  each  Utsavam. 

GENBRAI.:  Additional  one  Rupee  has  to  be  paid  for  Dattam  and   Harathi 
purposes  as  per  custom  as  occasions  demand. 

Ov).  FO3D  OFFERINGS       Rs  RS. 

L-    Dadhyodan                 ...      56             5.    Sakarbath  ...  120 

2.    Pulihora                       ,.        6O            6.     Kesaribath  ..,  125 

3      Poagali                         ...      7O            7.    Payasam  ...  80 

4,    Sakkarapongali         ...     80            8.    Sira  ,„  160 
Note; — Prasadamswill  be  given  to  the  party  after  Nivedanam. 

(v)  PALLU  OFFERINGS.      Rs  RS. 

1.    Laddu                          ...    125  7.    Sukheelu                        ...     60 

2-  v?da                            ...     80  •  8.    Manoharam          "        ...     70 

3-  Po11                               ...     45  9.    Jilebi                                 ...    125 

4-  Dosa                            ...     50  10.   Ukaya  Chatnf,  (the  fruit 
5     Appam                         ...      60  must    be    supplied    by 

6,    Tenatola                     ...     55  the  pilgrim)'                ...        5 

Note  .—For  each  of   the   offerings,  30  Paniyarams  wilt  be  given  to  the 
Grihastha  who  pays  for  it. 

K.  Srinirasan,  P.  R.  D  ,  Southern  Railway, 

JRlshabha  Deva's  descent,  Life  and  Teachings. 

Parikshit  asked  Sukracharya  about  how  Priyavrata 
^  who  was  attached  to  his  wife,  house,  children  and  so  on, 
attained  perfection  and  came  to  develop  unswerving  devotion 
to  Lord  Sri  Krishna. 

Sukracharya  replied  that  the  Lord  cannot  be  known 
through  the  ordinary  means  of  cognition  and  the  Living  beings, 
ever  maintain  their  connection  with  a  body,  bestowed  on  them 
by  the  unmanifest  Lord,  for  birth  and  death,  grief,  infatuation 
and  fear,  joy  and  sorrow,  as  well  as  for  doing  work.  What 
harm  can  the  home  do  to  the  wise  man  who  has  subdued  his 
senses  and  delights  in  the  self?  Resorting  to  the  citadel  of  the 
lotus-like  feet  of  the  Lord  whose  navel  is  the  seat  of  a  lotus  one 
could  conquer  the  six  enemies,  in  the  shape  of  the  five  senses 
and  the  mind  that  have  "not  been  controlled.  His  father  being 
thus  engaged,  Agnidhra,  who  followed  his  commands,  duly 
protected  the  people  of  Jambudwipa  as  his  own  progeny,  keep- 
ing his  eye  on  Dharma.  Seeking  the  realm  of  the  manes  he 
collected  the  requisites  for  worship  and  with  concentration  of 
mind  and  asceticism  adored  the  glorious  Brahma  in  a  valley  of 
Mount  Mandara.  Having  come  to  know  this,  the  glorious 
Brahma  sent  down  an  Apsara,  Purvachitti  by  name,  who  used 
to  sing  in  his  court.  The  prince  succumbed  to  the  dominating 
influence  of  the  most  powerful  god  of  love  who  had  found  an 
open  door  to  his  heart,  the  moment  the,  prince  saw  her. 
Employing  a  language  clever  in  expressing  things,  Prince 
Agnidhra,  who  possessed  the  intelligence  of  gods  and  proved 
a  past  master  in  winning  over  the  young  woman,  propitiated 
that  celestial  damsel  by  showing  her  great  regard.  She  too, 
whose  mind  was  captivated  by  the  intelligence,  amiability, 
comeliness,  youth,  splendour  and  nobility  of  that  leading  hero, 
then  enjoyed  with  that  Lord  of  Jambudwipa,  earthly  as  well  as 
celestial  pleasures  for  a  period,  extending  over  ten  crore  years. 
Through  her,  it  is  said  that  foremost  of  kings,  Agnidhra,  begot 
nine  sons  of  whom  Nabhi  was  the  eldest.  Nabhi  married  queen 
Meru  Devi. 

Desirous  of  obtaining  progeny,    King   Nabhi   along   with 
Queen  Merudevi,  who  bad  no  issue,  worshipped  with  a  concen- 

12  T.  T.  D.  MONTHLY  BULLETIN  • 

trated  mind  Lord  Vishnu.  While  Nabhi  was  reverently 
worshipping  Him  with  a  pure  heart  and  while  the  rites  known 
by  the  name  of  Pravargya  were  proceeding,  the  heart  of  the 
Lord  was  seized  with  a  longing  to  accomplish  the  desire  object 
of  His  servant  because  of  His  affection  for  His  devotees,  and 
He  revealed  before  Him  His  most  independent  captivating  form 
which  ravished  the  soul  by  its  limbs,  which  were  pleasing  to  the 
mind  and  eyes.  Propitiated  by  the  great  seers  at  the  very 
sacrifice,  the  Lord  was  born  in  the  family  of  King  Nabhi  in  a 
divine  form  with  a  view  to  obliging  that  monarch  and  with 
intent  to  teach  to  the  world  the  sacred  vows  'observed  by  sages 
that  have  no  covering  on  their  body  except  the  atmosphere, 
lead  an  ascetic  life  and  are  pledged  to  perpetual  .celibacy.  Now, 
finding  marks  of  divinity  manifest  in  Lord  Rishabha  from  His 
very  birth  and  His  glory  mounting  every  day  along  with  treating 
all  alike,  control  of  the  internal  and  external  senses,  aversion  to 
the  pleasures  of  sense,  universal  domination  and  perfection  in 
everything,  the  ministers  as  well  as  the  people,  including  the 
Brahmans,  and  gods  too  eagerly  wished  that  He  should  rule 
over  the  earth. 


He  performed  both  the  types  of  religious  rites,  ordained  by 
the  scriptures  and  begot  through  Jayanti,  bestowed  on  Him  by 
Indra,  a  hundred  sons,  who  were  His  own  replicas.  Of  them 
the  eldest  and  the  one  possessed  of  the  highest  attributes  was 
Bharata,  who  was  indeed  a  great  adept  in  Yoga  and  after  whom 
they  speak  of  this  land  as  Bharatavarsha.  The  Lord  who  was 
called  Rishabha  was  God  Himself  independent  eternally  free 
from  all  evils  by  His  very  nature  and  enjoying  absojute  bliss  ; 
Yet,  performing  actions  like  an  ordinary  mortal.  He  taught  to 
the  ignorant  by  His  own  example  the  duties  that  had  been 
forgotten  through  time. 

Rishabha  Deva's  descent  Life  and  Teachings  : 



Srimad  Bagavatham. 


With  a  pure  mind,  all  living  beings,  mobile  as  well  as 
immobile  ought  to  be  respected  at  every  step  as  abodes  of  Lord 
Vasudeva ;  that  alone  will  be  Lord's  true  worship.  Lord's 
propitiation  is  the  reward  of  the  activities  of  the  mind,  tongue, 
eyes  and  the  other  Indriyas.  For,  without  propitiating  Lord 
Vasudeva,  a  man  cannot  hope  to  escape  from  the  greatly 
confounding  noose  of  Death. 

As  for  this  body,  this  body  in  the  mortal  world  does  not 
deserve  to  be  given  up  to  sensuous  pleasures,  which  are  a  source 
of  misery  and  which  are  enjoyed  even  by  dogs,  and  other 
animals.  It  is  worthy  of  being  devoted  to  sublime  austerities 
whereby  the  mind  is  purified  ;  and  from  purity  of  mind  follows 
the  unending  bliss  of  absorption  into  the  Absolute.  The  wise 
speak  of  service  rendered  to  exalted  souls  as  an  open  gate  to 
liberation  and  the  fellowship  of  those  who  are  fond  of  women 
as  the  door  opening  into  hell.  They  alone  are  great  who  are 
even-minded,  exceptionally  calm  and  composed,  free  from 
anger,  kind-hearted  and  pious  or  again  they  who  regard  love 
offered  as  the  object  of  human  pursuit,  who  take  no  delight  in 
men  engaged  in  pursuits  calculated  to  nourish  their  body  nor  in 
a  house-hold  consisting  of  wife,  children  and  riches,  and  who 
have  no  selfish  interest  in  the  world  beyond  the  maintenance  of 
their  body.  An  erring  soul  commits  sin  only  when  he  endea- 
vours to  gratify  his  senses.  One  should  not  regard  those  actions 
as  good,  from  which  has  followed  this  body,  which  though 
non-existent,  is  a  source  of  misery  to  the  Jiva.  The  real  nature 
of  the  soul  remains  obscure  due  to  ignorance  only  so  long  as  the 
Jiva  does  not  enquire  into  the  truth  about  the  Spirit.  So  long 
as  actions  continue  to  be  performed,  the  mind  remains  disposed 
to  activity,  and  it  is  due  to  such  a  mind  that  the  Jiva  remains 
tied  to  a  body.  The  Spirit  being  thus  veiled  by  ignorance,  the 
past  actions  of  a  man  render  his  mind  prone  to  activity.  And 
so  long  as  there  is  no  love  for  Lord  Vasudeva,  the  Jiva  is  not 
rid  of  its  indentification  with  a  body. 

Self-realization  and  aversion  for  the  pleasures  of  sense,  and 
followed  by  great  ascetics  given  to  self-control  and  retired  from 
worldly  activity,  Lord  Vasudeva  Himself  renounced  even  at 
home  everything  except  His  body,  which  was  the  only  posses- 
sion left  with  Him,  and,  having  absorbed  the  sacrificial  fires 

14  .  '  ..  T.  T.  D.  MONTHLY  BULLETIN 

into  Himself,  and  taking  to  the  life  of  a  recluse,    departed  from 
Brahmavarta  as  if  mad,,  with  dishevelled  hair  and  scantity  clad; 

Lord  Risabhadeva  was  the  very  ornament  of  the  protectors 
of  the  world  ;  yet  His  divine  glory  could  not  be  perceived  on 
account  of  His  behaving  as  .aforesaid  like  a  stupid  fellow  and 
because  He  had  adopted  the  weird  appearance,  speech  and 
conduct  of  one  who  has  renounced  all  worldly  attachments  and 

Karma  Yoga  practiced  by  Rishabha  Deva  : 

'Karrna*  means  the  performance  of  certain  kinds  of  rites 
and  duties  as  a  result  of  knowledge  acquired  by  Sastras.  The 
duties  consist  of  Nityakarma  and  Naimittika  karma.  Nitya- 
karma  including  *  Sandhya '  etc.,  has  to  be  performed  regularly 
and  is  compulsory.  Naimittika  karma  has  to  be  compulsorily 
performed  on  specific  occasions  like  the  eclipse  of  the  Sun, 
Moon  etc.,  and  Kamyakarma  rites  are  optional  as  have  been 
chosen  to  suit  one's  ability.  Gnana  Yoga  is  an  uninterupted 
contemplation  on  God  by  one  who  has  developed  bis  mind  by 
Karma  Yoga.  A  person  succeeds  in  attaining  to  a  vision  of  his 
self  by  a  practice  of  Yoga  preceded  by  Karma  Yoga  and 
Gnana  Yoga. 

After  Karma  Yoga  and  Gnana  Yoga,  there  is  Bakthi  Yoga 
which  is  said  to  be  the  direct  means  to  the  attainment  of  the 
Supreme  Goal.  In  Bakthi  Yoga,  one  contemplates  on  Bhagawan 
and  this  was  practiced  by  Rishabha  Deva  who  attained  salvation 
and  demonstrated  to  the  other  human  beings  the  embodied 
souls  'what  is  self  or  Atman  ? '.  Rishabha  Deva  was  considered 
to  be  a  minor  Avatara  of  Lord  Vishnu. 

Rishabha  Deva's  Bhakti  Yoga  : 

Bhakti  is  the.special  form  of  meditation  which  is  of  the 
nature  of  unsurpassed  love  towards  God  and  it  has  for  its  object 
the  essential  nature  of  Bhagawau  who  is  not  dependent  on  any 
one  else.  It  is  a  form  of  continued  supreme  attachment  to  fhe 
Lord.  By  practicing  everyday  Bakthi  increases  and  ultimately 
there  is  success  or  SiddhL  This  is  also  a  means  for  the  attain- 
ment of  salvation  or  Moksha.  This  particular  Bakthi  is 
*  parabakthi ', 


Rishabha  Deva  wanted  to  appear  as  a  human  being  with  life 
and  the  body.  He  is  an  example  of  the  highest  form  of  detach- 
ment. He  also  taught  by  leading  an  exemplary  life  how  a 
person  with  a  family  can  be  non-attached  to  his  body,  family 
life  and  belongings.  The  preponderating  speciality  in  Rishabha 
Deva  was  his  non-attachment  as  demonstrated  by  his  walking 
through  a  burning  forest  of  bamboos  irrespective  of  his  body 
being  attacked  by  fire.  His  teachings  to  his  sons  were  of  great 
value.  He  emphasised  on  the  performance  of  duty  without 
being  attached  to  the  fruits  of  action. 

Now,  in  order  to  teach  to  the  Yogis  the  process  of  giving 
up  the  ghost.  He  thought  of  quitting  His  body  and,  constantly 
viewing  the  Supreme  Spirit  who  was  directly  present  in  Him  as 
identical,  ceased  to  think  of  His  body  and  gave  up  His  identi- 
fication with  the  subtle  body.  When  Lord  Rishabhadeva  was 
thus  rid  of  the  subtle  body,  His  visible  form  continued  to 
wander  over  this  globe  due  to  seeming  egotism  induced  by  the 
vestiges  of  Yogamaya  and  visiting  as  directed  by  Providence  the 
territories  of  Konka,  Venka,  Kutaka  and  South  Karnataka, 
traversed  the  forest  of  the  Kutaka  mountain  like  a  madman 
with  dishevelled  hair  and  with  a  piece  of  stone  in  His  mouth. 
Meanwhile  a  fierce  forest  conflagration  broke  out  due  to  the 
friction  of  bamboos  tossed  about  by  the  force  of  wind  ands 
enveloping  the  forest  on  all  sides,  consumed  the  body  of 
Rishabhadeva  too  along  with  the  forest. 

This  descent  of  the  Lord  was  intended  to  give  a  lesson  in 
the  art  of  liberating  oneself  to  those  who  are  stepped  in  the 
quality  of  Rajas.  People  recite  the  following  verses  conform- 
able to  the  spirit  of  such  teaching  : — "  Oh,  of  the  Dwipas  and 
Varshas  of  the  earih,  girt  with  the  seven  oceans,  this  land 
(Bharatavarsha)  is  exceptionally  holy  inasmuch  as  the  people  of 
this  land  celebrate  the  blessed  deeds  of  Lord"  Vishnu  associated 
with  His  descents. 

In  this  connection,  we  are  reminded  of  the  teachings  in  the 
Second  Chapter  of  Gita  regarding  actions  to  be  performed 
without  caring  for  the  fruits  of  such  action  and  actions  without 
attachment  : 


"  Thy  business  is  with  the  action  only,  never  with  its  fruits  ; 
so  let  not  th^e  fruit  of  action  be  thy  motive  nor  do  thou  cling 
to  inaction." 

"  He  whose  mind  is  free  from  anxiety  amid  pains,  indifferent 
amid  pleasures,  free  from  passion,  fear  and  anger,  is  called  a 
sage  of  stable  mind. 

(Continued  from  Page  ]  8} 

several  people  at  the  same  time  and  several  people  can  reap  the 
fruits  of  worship  at  the  same  time.  Nay  more,  not  only  several 
people  but  even  several  generations  of  people  can  worship  him 
and  obtain  his  grace.  The  greater  the  number  of  people  or 
the  number  of  generations  that  worship  an  idol,  the  greater 
must  be  his  power  and  generosity  to  save  mankind.  So  idol 
worship  is  one  of  the  most  important  and  common  forms  of 
worship  of  God. 

Religious  lectures  held  during  the   month  of  June  1957 
T.  T.  Devasthanams  Information  Service  Office,          ;  • 
19,  Royapettah  High  Road,  Madras  —  14. 

1-6-57  .  Sri  K.  Rajagopal  Rao,  B.A.,  LAKSHMI  KALYANAM 

2-6-57    Sri  Rangadasa  Goshtigal  SUPRABHATHAM  (Prayer) 

8-6-57    Sri  K.Lakshmikantha  Sarma  DHRUVA  CHARITHAM 
15-6-57    Sri  V.  K.  Gopala  lyengar  ANDA'L  AND 


22-6-57    Sri  U.  Appu  S^strigal  PRAHLADA  CHARITHRAM 

29-6-57    Sri  Venkateswarananda  ALWAR  AMUDU 

July  1957. 
6-7-57    Sri  D.  Sachidananda  BHAGAVATH   GITA 


7-7-57    Suprabhatham  by  Bhagavatars  PRAYER  MEETING 
13-7-57     Sri  K.  Rajagopal  Rao,  B.A.,     KUCHELOPAKHYANAM 
20-7-57    Dr.  K.  Vaidyanathan,  M.A.,ph.D.     NARSIM  MEHTA 
27-7-57    Sri  P.  R.  Nagaraja  Rao          VYASARAJA    THEERTHAR 


•  P.  V.  Ramanujaswami,  M.A., 

INDUS  are  theists  and  believe  in  the  existence  of  God. 
In  treating  about  idol  worship  it  is  not  necessary  to  prove 
the  existence  of  God,  The  most  common  argument  adduced 
to  prove  the  existence  of  God  or  some  Super-human  power  is 
this.  The  whole  world  or  universe  is  a  creation  i.e.,  it  is  in  the 
form  an  effect.  And  it  is  an  accepted  principle  that  every 
effect  must  have  a  cause.  No  human  being  can  be  considered 
to  be  the  cause  of  this  world,  because  it  surpasses  human 
powers.  So  some  super-human  agency  must  be  the  cause  of 
this  world  and  that  we  call  God. 

When  once  God  is  accepted,  it  must  also  be  accepted  that 
the  creation  of  God  is  in  the  power  of  God  ;  for  a  creator  can 
make  or  unmake  his  creature.  So  we  his  creatures  must  always 
try  to  be  in  his  good  looks  to  proper  by  his  kindness  and  not  be 
destroyed  by  his  anger.  To  propitiate  him  we  must  worship 
him.  So  all  theists  worship  God,  each  in  his  own  way.  The 
idea  of  propitiation  by  worship  is  also  derived  from  our 
experience.  If  we  want  to  be  in  the  good  looks  of  our  superiors 
and  desire  some  advantage  from  them,  we  follow  their  wishes, 
dance  attendance  upon  them  and  speak  words  which  please 
them,  praise  their  good  qualities  and  above  their  adversaries. 
The  same  principle  we  apply  to  our  God  who  is  superior  to  all 
human  beings.  Just  as  our  superior  has  no  desire  to  be  attended 
by  us  but  we  only  do  so  for  some  advancement,  so  God  does 
not  desire  our  worship  but  we  worship  him  of  our  own  accord 
for  our  advancement.  There  is  one  superiority  in  the  case 
of  God.  Although  the  superior  person  -helps  a  man  who 
praises  him  but  does  not  of  his  own  accord  go  to  a  person  and 
ask  him  to  approach  him  to  help  him,  God  is  anxious  to  help 
and  redeem  his  devotees  as  the  devotee  is  anxious  to  worship 
him  and  get  his  grace  and  induces  them  to  come  to  him. 
Therein  lies  the  mercy  of  God. 

God  being  impersonal,  it  is  very  difficult  for  men  to 
conceive  and  worship  him.  It  is  only  very  intelligent  and 
learned  persons  and  persons  blessed  by  God  that  can  see  God 
in  the  mind's  eye  and  worship  him.  The  generality  of  mankind 
is  not  capable  of  doing  so  and  want  something  concrate  to  fix 
their  mind  upon.  Their  mind's  are  not  trained,  ripe  by  wisdom 
to  realise  God  in  themselves  and  worship  Him.  They  want  a 


great  deal  of  practice  and  they  may  not  be  able  to  achieve  it  in 
their  life-time.  So  some  concrate  shape  has  to  be  given  to 
God  to  unable  all  people  to  worship  him.  As  God  is  himself 
formless  but  possesses  all  the  conceivable  good  qualities  any 
form  that  we  may  conceive  of  will  suit  him.  To  say  that  as 
idols  are  different  in  form,  they  cannot  all  represent  God. 
Every  conceivable  form  can  represent  him  because  it  cannot  be 
said  that  God  has  not  the  form  which  a  particular  idol  possesses. 
The  form  of  the  idol  depends  upon  the  taste  of  the  worshipper. 
A  pious  man  likes  a  mild  form,  a  warrior  likes  a  warrior  God, 
a  cowherd  likes  a  cowherd  God,  and  so  on.  So  every  form 
can  represent  God  ;  and  no  form  can  be  said  to  be  unfit  for 

The  next  question  is  "  Is  the  idol  a  symbol  of  God  or  is 
it  really  God  ?"  It  is  not  merely  a  symbol  of  God.  God  it 
really  there  in  the  form  of  the  idol.  The  devotee  wants  to 
worship  God  and  makes  an  idol  according  to  his  own  liking. 
Then  he  prays  to  God  to  come  and  reside  in  the  idol  so  that  he 
may  worship  him.  God  in  his  infinite  kindness  and  eagerness 
to  fulfil  the  wishes  of  his  devotees  comes  and  actually  resides  in 
the  idol.  Therein  lies  the  accessibility  of  God  to  his  -devotees 
and  eagerness  to  redeam  mankind  even  by  following  their  tastes, 
Therein  lies  the  greatness  of  the  Hindu  conception  of  God. 
It  is  therefore  wrong  to  say  that  Hindus  worship,  stones,  trees, 
wood  etc.,  as  God.  Nothing  can  be  further  from  the  truth. 
The  Hindus  do  not  worship  stones  etc.,  but  only  God  present 
in  stones  etc.  Because  the  idols  are  different,  it  is  also  wrong 
to  say  that  Hindus  worship  several  Gods  and  are' polytheists. 
They  worship  only  one  God  but  they  give  him  different  names 
and  forms  according  to  their  tastes  and  likings.-  That  is  why 
we  say  that  the  God  has  thousand  and  one  names  and  call  him 
by  these  names.  That  does  not  mean  that  there  are  thousand 
and  one  Gods.  He  has  all  conceivable  names.  So  also  he  has 
all  conceivable  forms.  So  idol  worship  is  really  worship  of 
God  and  not  worship  or  stone,  or  wood. 

There  is  another  advantage  in  idol  worship.  If  a  man 
conceives  God  in  his  mind  and  worships  him,  he  alone  will  be 
saved  thereby.  No  other  man  can  worship  that  God  and 
obtain  his  grace.  But  God  in  an  idol  can  be  worshipped  by 

(Continued  at  Page  16} 

{Continued  from  previous  issue.) 


,*~~~ Sri  Ananthanandendra  Saraswatht 

f  ERE  he  clearly  says  that  the  original  source  of  Brahma 
Vidya  Aikathmya  (<^«)),  the  idea  of  the  identity  of  the 
Jivatma  and  Paramatma,  resides  in  the  centre  of  Kanchi.  The 
seed  of  Advaita  thus  sown  in  Kanchi  has  born  excellent  fruits 
in  that  we  see  Kanchi  and  its  neighbourhood  have  produced 
many  prominent  writers  on  Advaita  whose  works  are  the  most 
outstanding  works  on  Advaita  even  to  this  day.  We  have 
already  mentioned  the  names  of  Govindananda  and  Balakrishna- 
nanda.  Balakrishnananda,  also  called  Abhinava  Dravtdacharya, 
says  that  he  belongs  to  Srutinagara,  which  is  probably  the  same 
as  Vedapuri  (Vedapura),  the  modern  Tiru-ottu-oor,  the  head- 
quarters of  the  Cheyyar  taluk  in  the  North  Arcot  District.  We 
find  that  Purnananda  Saraswati,  also  called  Anandapurna,  the 
authprofa  commentary  on  Sri  Harsha's  Khandana  Khanda 
Khadya  and  Mandana  Misra's  Brahma  Siddhi  and  other 
important  Advaitic  works,  Sivaramaiianda  Saraswati  (mentioned 
in  the  two  verses  quoted  in  the  beginning  of  this  section),  who 
is  reputed  to  be  the  author  of  a  commentary  on  Madhusudana 
Saraswati's  Advaita  Siddhi,  Narayanananda  Saraswati  also 
known  as  Narayana  Tirtha,  the  disciple  of  Govindananda 
Saraswati  and  the  author  of  the  Prose-varthika  on  the  Brahma 
Sutras,  Krtshnananda  Saraswati  (Senior),  disciple  of  Rama- 
nanda  Saraswati  and  the  author  of  a  commentary  on  Ratna 
Prabha,  Brahmananda  Saraswati  (Gauda)  generally  known  as 
Gauda  Brahmananda,  author  of  Laghucbandrlka  and  Guru- 
chandrika,  the  most  authoritative  commentaries  on  Madhu- 
sudana Saraswati's  Advaita  Siddhi,  Nyayaratnamala,  Brahma 
Sutra  Muktavaii,  Advaita  Siddhanta  Vidyotana  and  other  works, 
Krishnananda  Saraswati  (Junior),  author  of  Siddhanta  Siddhan- 
janam,  all  these  great  authors,  as  well  as  Purushottarna  Saraswati, 
Gopalananda  Saraswati,  Sridharananda  Saraswati,  Swayam- 
prakasananda  Saraswati,  and  Ramananda  Saraswati  (Junior), 
all  these  belong  to  this  same  Guruparampara.  Thus  we  see 
that  ;this  Parampara  consists  of  important  Advaitic  authors. 
The  sanyasis  of  the  Advaita  Sampradaya  are  generally  divided 
into  ten  different  orders,  Tirtha,  Asrama,  Vana,  Aranya»  Giri, 
Parvata,  Sagara,  Puri,  Bharati  and  Saraswati.  The  Saraswati 

20  T.  T.  D.  MONTHLY  BULLETI1 

Sampradaya  consists  of  two  orders  Ananda  Saraswati  and  Indra 
Saraswati.  We  have  already  seen  how  the  Kanchi  Mandala 
has  produced  many  eminent  Sanyasis  belonging  to  the 
Ananda  saraswati  order.  Among  the  Sanyasis  of  the  Indra 
Saraswati  order  to  which  the  Kanchi  Kamakoti  Peeta  belongs, 
Upanishad  Brahmendra  Saraswati,  the  author  of  commentaries 
on  all  the  108  Upanishads,  Sadasiva  BraHmendra  Saraswati, 
the  author  of  Atma  Vidya  Vilasa,  Brahma  Tatva  Prakasika 
(a  vritti.on  Brahma  Sutras)  and  Siddhantha  Kalpa  Valli, 
Girvanendra  Saraswati,  the  author  of  Prapanchasara  Sangraha, 
Gangadharendra  Saraswati,  the  author  of  Swarajya  Siddhi, 
Advaitanandendra  Saraswati,  the  author  of  Brahma  Vidya- 
bharana,  a  commentary  on  Sri  Sankaracharya's  Brahma  Sutra 
Bhashya,  Bodhendra  Saraswati,  the  author  of  Advaita 
Bhushana,  another  commentary  on  Brahrna  Sutra  Bhashya,  and 
Vasudevendra  Saraswati,  the  author  of  Tatwa  Bodha,  Pratyak 
Tatwa  Prakasika  and  Vasudeva  Mananam  are  some  of  the 
authors  belonging  to  the  this  order.  Sanyasis  of  this  Indra 
Saraswati  order  are  found  even  now  on  the  banks  of  the 
Kaveri,  the  Palar,  the  Krishna  and  the  Godavari.  It  appears 
from  an  inscription  in  Varadaraja  Swami  Temple  that  there  wad 
in  Kanchipuram  a  Mutt  belonging  to  the  order  of  "  Sagaras." 
An  inscription  on  the  inner  face  of  the  west  gopura,  northern 
side,  in  the  Varadaraja  Temple  dated  saka  1300,  Kalayukti, 
Margali,  2nd  corresponding  to  November  27,  1378  in  the  reign 
of  the  Vijayanagara  king,  Hariyanna  Udaiyar  registers  the  grant 
of  the  village  of  Iluppaipattu  as  Sarvamanya  to  the  Ascetic  Sri 
Vedendrasagara  Sripada  of  the  Veda  Mata  in  the  Perumal 
Koil  at  Kanchipuram  to  meet  the  Biksha  expenses  of  the  Swami. 

Brahmananda  Saraswati  was  also  called  Gaudabrahma- 
nanda.  Probably  he  was  so  called  because  he  belonged  to 
Gaudadesa  and  came  to  the  south  in  order  to  study  Sastras 
under  Sivararaanandendra  Saraswati  who  as  already  stated  was 
blessed  with  Payasam  by  Kamakshi.  It  is  not  usual  to  refer  to 
a  person  residing  in  a  particular  part  of  the  country  with  the 
name  of  that  country  appended  to  his  name  unless  he  is  a 
stranger  in  that  country.  Similarly  Balakrishnananda  is  called 
Abhinava  Dravidacharya  (the  previous  Dravidacharya  being  one 
who  belonged  to  the  pre-Sankaracbarya  period),  because  as  he 
himself  sayse  hwas  travelling  in  the  northern  parts  of  the 


country  like  Prayaga,  Banares  and  Kailasasraraa  where  he  says 
he  finished  various  portions  of  his  varthika.  The  same  analogy 
may  be  applied  to  the  case  of  Gaudapadacharya  and  the  (pre- 
Sankaracharya)  Dravidacharya. 

Sri  Sarvajnatma,  the  author  of  Sankshepa  Sariraka,  in  the 
beginning  of  his  work,  pays  respects  to  Sankaracharya  in  the 
following  sloka. 


Though  the  meaning  of  the  word  Saraswati  in  this  sloka  is 
Saraswati,  the  mere  word  "Saraswati"  is  also  suggestive  of 
the  fact  that  the  Saraswati  order,  one  of  the  ten  orders  of  the 
Sanyasis  of  the  Advaita  Sampradaya,  was  specially  associated 
"with  Sri  Sankaracharya.* 

*Once  Sureswaracharya,  the  foremost  disciple  of  Sri  Sankaracharya 
developed  a  boil  in  his  head.  All  human  treatment  failed  to  cure  the 
same.  In  his  boundless  love  for  his  disciple  Sri  Sankaracharya  sent 
for  the  Aswins,  the  doctors  of  the  Gods.  They  came  at  his  call  and 
Sureswaracharya  was  completely  cured.  Indra,  the  King  of  ths 
Gods,  got  angry  with  the  Aswins  for  leaving  the  Kingdom  without  his 
permission  and  hurled  his  famous  weapon  Vajra  against  the  Acharya. 
The  weapon  scarcely  reached  the  Acharya's  presence  when  it  sudd  nly 
lost  its  force  and  the  weapon  itself  broke  into  thousand  pieces,  even  as 
the  arrows  of  Viswamitra  had  broken  before  the  Brahmadanda  of 
Vasishta,  the  mighty  sage  and  the  Guru  of  Sri  Ramachandra.  Indra  at 
once  new  into  this  world  and  fell  at  the  feet  of  Sri  Sankaracharya  and 
prayed  to  be  forgiven.  Indra  begged  the  world  —  teacher  to  do  him  1he 
favour  of  appending  the  title  Indra  to  his  name  and  accepting  the 
insignia  of  his  office  as  the  king  of  the  gods.  Sri  Sankara  gave  the 
title  and  insignia  to  his  first  disciple  Sureswaracharya.  The  following 
verse  from  a  work  called  Vasana  Deha  Stuthi  also  supports  this  incident. 

aft  I 


The  Guru  of  Madhwacharya  was  one  Akshobhya  Tirtha 
belonging  to  the  Tirtha  Sampradaya.  That  is  why  Madhwa- 
charya is  known  as  Ananda  Tirtha  and  the  Sanyasis  of  his 
Sampradaya  belong  only  to  this  order  of  "  Tirthas."  The  Guru 
who  initiated  Krishna  Chaitanya  belonged  to  the  order  of 
"  Puris,"  his  Guru  being  Iswara  Puri. 

Sanyasis  according  to  the  Advaita  view  consist  of  fou'r 
classes  Kutichaka,  Bahudaka,  Hamsa  and  Parama  Hamsa.  The 
first  two  have  Tridandas.  But  as  these  two  are  believed  to 
have  been  prohibited  in  this  age,  there  are  no  Tridanda 
Sanyasis  among  them  now.  That  the  Tridanda  Sanyasis  belong 
to  the  Advaita  Sampradaya  has  been  spoken  to  by  the  Tamil 
Commentator  Nachinarkkiniyanar  in  his  commentary  on  Kali- 

Curiously  enough  in  the  second  Ashtaka,  6th  prasna,  of  the 
Krishna  Yajur  Veda  accidental  mention  of  the  words  Saras- 
wati  and  Indra  and  vice  versa  occurs  in  more  than  one  place. 
In  some  of  them  the  Aswini  Devas  and  words  denoting  healing 
are  also  associated  with  the  names  Indra  and  Saraswati. 
Sri  Narayanasrami : 

Sri  Narayanasrami  was  the  disciple  of  Ramananda  Saraswati. 
He  has  written  commentaries  on  1.  Prasna,  2.  Brahmavidya, 
3.  Kshurika,  4.  Chulika,  5.  Atharvasiras,  6.  Atharvasikha,  7. 
Garbha,  8.  Maha,  9.  Brahma,  10.  Pranagnihotra,  11.  Nadabindu, 
12.  Brahmabindu,  IS.AmrtaBindu,  14.  DhyanaBindu,  .15.  Thejo- 
bindu,  16.  Yoga  Sikha,  17.  Yogatatva,  18.  Nila  Rudra,  19. 
Kalagni  Rudra,  20.  Aruni,  21.  Narayana  and  22.  Paramahamsa 
Upanishads.  His  commentaries  are  all  based  on  the  Advaitic 
doctrine  of  Sri  Gaudapadacharya  and  Sri  Sankaracharya. 
Sri  Purnananda  Tirtha  : 

Sri  Purnananda  Tirtha  has  written  many  Advaitic  works. 
Nothing  is  known  about  him  except  the  works  written  by  him. 
His  works  are  1.  Advaita  Makaranda  Vyakhya,  2.  Antaiikarana 
Prabodha  Tika,  3.  Avadhuta  Gita  Tika,  4.  Ashtavakra  Gita 
Tika,  5.  Atmajnanopadesa  Tika,  6.  Atmanatma  Viveka  Tika, 
and  7.  Dakshinamurthi  Stotra  Tika. 
Sri  Balakrishnananda  : 

Sri  Balakrishnananda,  also  called  Abhinava  Dravidacharya, 
belongs  to  the  Ananda  Saraswati  sampradaya  of  Advaita 


Sanyasis.  He  was  a  disciple  of  Sridharananda,  and  was  a  con- 
temporary of  Krishnananda  Saraswati,  the  author  of  Siddhanta 
Siddhanjanam.  Sri  Brahmananda  Saraswati,  the  author  of 
Laghu  Chandrika  and  Nyayarati\amala  was  the  Vidyaguni  of 
Balakrishnananda.  He  refers  to  the  place  of  his  birth  as  Sruti- 
nagara.  This  Srutinagara  is  probably  the  same  as  Vedapuri, 
otherwise  known  as  Tiruvottiyur  (Cheyyar  Taluk)  in  the  North 
Arcot  District,  sixteen  miles  to  the  south  of  Kanchi.  He  seems  to 
belong  to  the  17th  century.  His  works  are  commentaries  on  1.  Isa, 
2.  Kena,  3.  Kata,  4.  Chhandogya,  5.  Prasna  Upanishad 
and  6.  Bikshu  (Brahma)  Sutra  Bhashya  Vartika.  In  his  Vartika 
he  has  dealt  with  some  topics  not  dealt  with  in  the  Bhashya, 
He  studied  various  branches  of  learning  under  various  authors, 
namely  Nyaya  under  Vasudevendra  Saraswati,  Jyotisha  (Astro- 
nomy) under  Swayamprakasatirtha,  Vedanta  under  Brahrna- 
nanda  Saraswati,  Kavyas  under  Venkatakavi,  Vyakarana  under 
Nagoji  Bhatta. 

Sri  Bodhendrayati : 

Sri  Bodhendra  Yati  (Saraswati)  was  a  disciple  of  Sri 
Girvanendra  Saraswati  and  Sri  Viswadhikendra  Saraswati.  It  is 
not  clear  if  both  these  are  one  and  the  same.  In  some  of  his 
works  he  gives  his  Guru's  name  as  Girvanendra  while  in  others 
he  gives  it  as  Viswadhikendra.1  In  his  Purvasrama  he  was  called 
Purushottama,  and  he  belongs  to  Kanchi.  He  says  that  his  Guru 
Girvanendra  presided  over  an  Advaita  Mutt.  (Vide  Atma 
Bodhavyakhyana).  In  addition  to  his  great  learning  in  Advaita 
Philosophy  he  was  a  great  Bhakta  alsov  He  has  written  several 
works  on  Advaita  and  on  the  potency  of  God's  name  in  secur- 
ing salvation  to  the  soul.  He  attained  Siddhi  in  Govinda- 
puram  near  Tiruvidaimarudur  in  the  Tanjore  District  and  even 
now  every  year  in  the  month  of  September  his  Aradhana  is 
being  celebrated  there  by  devotees.  His  works  are  :  1.  Advaita 
Btrashana,  an  epitome  of  Panchapadika  Vivarana,  similar  to 
Vivaranopanyasa  of  Sri  Vidyaranya,  2,  A  commentary  on  Sri 
Acharya's  Atmabodha,  3.  Hariharadvaita  Bhushana,  4.  Hari- 
hara  Bheda  Dhikkara,  5.  Namarnrta  Rasayanam  and  6.  Nama- 
mrtha  Rasodayam.  He  is  said  to  belonging  to  the  17th 


Sri  Bhaskara  Dikshita : 

Sri  Bhaskara  Dikshita  seems  to  belong  to  the  southern  parts. 
He  was  the  disciple  of  Krishnananda  Saraswati,  the  author  of 
Siddhanta  Siddhanjanam.  He  was  the  son  of  Venkatapathi 
Yajwan.  He  is  mentioned  as  one  of  the  donees  of  the  Tiruvisa- 
nallur  village  grant  by  Raja  Sarfoji,  the  first,  who  ruled  Tanjore 
from  1684-1711.  As  far  as  known  now,  he  is  the  author  of  Ratna 
Tulika,  a  commentary  on  Krishnananda's  Siddhanta  Siddhan- 
jana.  Both  the  original  work  and  the  commentary  are  regarded 
as  two  of  the  important  works  on  Advaita, 

Sri  Yagneswara  Dikshita  :  . 

Sri  Yagneswara  Dikshita  was  the  son  of  Konda  Bhatta.  He 
has  written  a  commentary  on  Panchapadika  Vivarana  called 
Panchapadika  Vivaranojjivini.  He  refers  to  Nrsimhasrami  in  this 
work.  His  other  works  are  2.  Prabha  Mandala,  a  commentary 
on  Sastra  Dipika,  3.  Alankara  Raghava,  4.  Alankara  Suryodaya, 
5.  a  commentary  on  Kavyaprakasa  and  6.  a  commentary  on 
Chitrabandha  Ramayana. 

Sri  Atmaswarupa  Bhagavan  : 

Sri  Atmaswarupa  Bhagavan  was  the  author  of  Prabodha 
Parisodhini,  a  commentary  on  Padmapada's  Panchapadika.  In 
this  work  he  says  that  Acharya  Sundara  Pandya  has  written  a 
Vartika.  He  has  also  written  a  commentary  on  Padartha  Tatwa 
Nirnaya  of  Anandanubhava. 

Sri  Rangarajadhwari : 

Sri  Rangarajadhwari  was  the  son  of  Achan  Dikshita  of 
Adayapalam  and  was  the  father  of  the  famous  Appayya  Dikshita. 
He  was  a  great  teacher  of  Advaita.  His  son,  Appayya  Dikshita  in 
the  colophon  to  his  works  says  that  he  is  the  son  of  Rangaraja- 
dhwari, the  Advaita  Vidyacharya.  He  has  also  written  two  other 
works,  Advaita  Vidya  Mukura  and  Rupaka  Panbhasha. 

Sri  Ramachandrendra  Saraswati :       " 

Sri  Ramachandrendra  Saraswati  is  the  disciple  of  Vasu- 
devendra  Saraswati.  He  seems  to  have  presided  over  the 
Upanishad.Brahmendra  Mutt,  at  Kanchipurarh.  He  has  written 
many  Ad vaitic  works.  His  works  are  1.  Tatwam  Padartha 
Lakshyaikya  Sataka,  2.  Tribhat  Vibhutyadi  Prakarana,  3.  Para- 
makshara  Viveka,  4.  Paramadvaita  Darsanam,  5.  Bhaktl  Swarupa 


Viveka,  6.  Satthasamanya  Viveka,  7.  Siddhanta  Slokatrayam, 
8.  Drgdrisya  Prakaranam,  9.  Mahavakya  Ratnavali  and  10.  Vakya 
Sudha  Tika.  It  seems  that  he  is  also  known,  as  XJpanishad 

Sri  Rama  Tirtha : 

Sri  Rama  Tirtha  was  the  disciple  of  Krishna  Tirtha.  He 
belongs  to  the  16th  century.  He  is  the  author  of  several 
Advaitic  works.  They  are  : — 1.  Padayojana,  a  commentary 
on  the  Upadesa  Sahasri  of  Sri  Sankaracharya,  2.  Manasoilasa 
Vrittanta  Vilasa,  a  commentary  on  Sureswaracharya's  Mana- 
soilasa on  Sri  Sankaracharya's  Dakshinamurthi  Stotra,  3.  Vastu 
Tatwa  Prakasa,  a  brief  recapitulation  of  Sri  Sankara's  Sariraka 
Bhashya,  4.  a  commentary  on  Vedanta  Sara,  5.  Sankshepa 
Sariraka  Vyakhya,  6.  Vakyartha  Darpana  and  7,  Sariraka  Raha- 
syartha  Tatwa  Prakasika.  He  is  stated  to  have  written  a 
commentary  on  Maitreyi  Upanishad. 

Sri  Ramananda  Saraswati : 

Sri  Ramananda  Saraswati  was  the  disciple  of  Sri  Rama- 
bhadra  Saraswati.  He  has  written  several  works  on  Advaita. 
They  are  1,  Tatwamasyakhandartha  Nirupanam,  2.  Panchikarana 
Tatparya  Chandrika,  3.  Laghu  Vakyavritti  Prakasa,  4.  Vakya- 
suddha  Tika  and  5.  Vedanta  Siddhanta  Chandrika. 

Sri  Ramananda  Saraswathi  : 

Sri  Ramananda  Saraswati  was  the  disciple  of  Sri  Govinda- 
nanda  Saraswati.  He  seems  to  belong  to  the  Kanchi  Mandala. 
He  is  the  author  of  Ratnaprabha,  a  commentary  on  Sri  Sankara's 
Brahma  Sutra  Bhashya  and  also  the  author  of  Vivaranopanyasa, 

Sri  Lakshmi  Nrsfmha  : 

Sri  Lakshmi  Nrsimha  was  the  son  of  Konda  Bhatta.  He 
seems  to  have  lived  during  the  17th  century.  He  is  said  to  have 
entered  the  Sanyasasrama  and  attained  Siddhi  at  Kottaiyur 
near  Kumbakonam  in  Tanjore  District.  He  has  written  Abhoga, 
a  commentary  on  Kalpataru,  Amalananda's  Commentary  on 
Vachaspati  Misra's  Bhamati.  He  has  also  written  another 

work  called  Tarka  Dipika. 
Sri  Vancheswara : 

Sri  Vancheswara  was  the  son  of  Nrsimha.  He  was  the  great- 
grandson  of  Vancheswara  Sudhi,  the  famous  author  of  Mahisha 


Sataka  and  the  minister  of  the  King  Tukoji  of  Tanjore.  His 
ancestors  were  natives  of  Sahajirajapuram  (Tiruvisanallur)  near 
Tiruvidaimarudur  in  Tanjore  District.  He  was  an  inhabitant  of 
Sahajirajapuram,  a  village  granted  for  the  benefit  of  Sanskrit 
Scholars  by  Sri  Sahaji,  King  of  Tanjore.  He  had  studied 
Mimamsa,  Nyaya  and  Vedanta  under  Iswara,  Srinivasa  and 
Ahobila  Pandita.  He  belonged  to  a  family,  of  Karnataka 
Brahmins.  He  seems  to  have  lived  towards  the  close  of  the  1  8th 
and  the  beginning  of.  the  19th  century.  His  important  work  on 
Advaita  is  Brahma  Sutrartha  Chintamani.  His  other  works  are 
2.  Bhattachintamani,  a  commentary  on  Bhatta  Dipika 
(Mimarnsa)  3.  Dattaka  Chintamani,  4.  Sraddha  Chintamani 
(3.  &  4.  Dharmasastra),  5,  Hiranyakesiya  Srauta  Sutra  Vyakh.ya 
and  6.  a  commentary  on  Mahisha  Sataka. 
Sri-  Vignanatman  :  -.. 

Sri  Vignanatman  was  the  disciple  of  Jnanottama.  He 
was  also  called  Vijnanasrama.  He  has  written  a  commentary 
on  Padmapada's  Panchapadika  called  Tatparyadyotini.  His 
other  works  are  2.  Swetasvatara  Upanishad  Dipika,  and  3. 
Narayana  Upanishad  Vivaranam.  He  is  also  said  to  have 
written  a  commentary  on  Panchapadika  Vivarana  called 
Gudartha  Dipika. 

Sri  Vishnu  Bhattopadhyaya  : 

Sri  Vishnu  Bhattopadhyaya  was  the  disciple  of  Swamindra 
Pujyapada.  His  full  name  is  Sarvajna  Vishnu  Bhattopadhyaya. 
He  was  the  son  of  Janardana  who  afterwards  became  a  Sanyasi 
under  the  name  of  Anandagiri.  He  is  the  author  of  Rjuvivarana, 
a  commentary  on  Panchapadika  Vivarana.  He  is  referred  to 
in  Sarvadarsana  Sangraha  of  Sri  Vidyaranya. 

•  (To  be  continued) 

17—  6—  '57     <$} 


P.  B.  Ramachandra  Rao,  B.A.- 

CENTURIES  AGO  the  Pandyan  Kings  ruled  in  South  India 
with  their  capital  at  Madura.  In  the  fifth  century  A.  D. 
Nedunjelian  -Ariyappadaikadanda  was  the  King  ruling  this 
flourishing  empire.  This  King  though  had  all  the  material 
happiness  he  very  much  regretted  that  he  was  not  blessed  with 
a  child.  He  therefore  worshipped  Kali  Amman,  the  presiding 
deity  of  Madura,  for  Her  blessings.  His  prayers  however  pious 
and  devout,  proved  a  vain.  In  his  rage  at  the  disappointment 
he  instantly  ordered  that  the  famous  temple  of  Kali  Amman 
should  be  closed  for  all  worship  thereafter  and  that  not  even  a 
lamp  should  be  lit  therein.  The  great  temple  thus  became  a 
sealed  box  and  none  in  the  City  dare  enter  for  offering  prayers 
to  the  Goddess  from  that  day.  The  temple  as  days  passed  on 
became  entirely  neglected  and  was  awful  to  look  at. 

One  fine  day  a  poor  oil-monger  with  his  earthern  vessel  full 
of  oil  was  on  his  way  to  sell  the  oil  in  the  town,  and  when  he 
neared  the  neglected  temple  porch,  he  offered  his  homage  to 
the  presiding  deity  locked  within  and  vowed  that  if  the  entire 
stock  of  the  oil  was  sold  that  day  he  would  light  a  lamp  before 
the  Deity.  The  lighting  of  a  lamp  in  any  temple  is  a  king  of 
worship  observed  in  return  for  any  grace  received  from  God, 
Great  Kings  have  similarly  vowed,  poor  and  the  suffering  have 
so  discharged  their  debt  to  the  Almighty.  There  are  inscrip- 
tions erected  in  ancient  temples  describing  the  grant  of  a  sum 
of  money  for  purposes  of  lighting  lamp  in  a  temple.  Before 
dusk  the  poor  Oil-monger  was  able  to  dispose  of  the  oil  and 
returned  home  in  joy.  He  then  went  to  the  temple  of  Kali 
Amman  with  his  wife  to  offer  prayers  to  the  Goddess.  The  Oil- 
monger  opened  the  dusty  creaking  doors  of  the  deserted  temple, 
cleaned  it  and  ligted  all  the  dusky  lamps  therein  and  thus 
illumined  the  temple  and  began  to  offer  his  prayers  most 

This  strange  phenomenon  of  worship  of  Kali  Amman  un- 
heard of  for  years,  fell  on  the  ears  of  the  King  who  instantly 
with  his  guard  hastened  to  the  temple  in  paroxyism  of  fury,  saw 
the  Oil-monger  and  his  family  in  worship.  He  could  not  bear 
this  peaceful  sight  and  he  immediately  ordered  his  guard  to  put 
the  Oil-monger  to  death  for  violation  of  royal  command. 


Within  the  precincts  of  the  temple  the  innocent  Oil-monger  was 
dispatched  and  his  wife  roared  in  agoney  before  the  Goddess 
and  cried  out,  "O  Mother,  how  are  justified  in  seeing  the  death 
of  my  husband  who  was  fulfilling  his  vow-  before  you.  For 
what  fault  of  his  he  is  so  punished".  The  mysterious  voice 
emanating-  from  the  Idol  spoke,  "Be  not  anxious.  I  will  take 
ray  birth  on  earth  and  wreak  my  vengeance  on  the  King  for  his 
irrational  act".  At  this  gathering  in  the  temple  was  surprised. 

Years  rolled  on  after  the  wonderful  incident,  and  the  King 
was  blessed  with  a  daughter.  This  child  very  strangely  from 
the  time  of  its  birth  was  adorned  with  a  silambu  (anklet)  on  one 
of  her  tiny  legs,  and  that  being  peculiar,  the  King  consulted  all 
the  astrologers.  They  predicted  that  it  was  an  ill  omen  and 
begged  the  King  not  to  keep  the  child  in  the  Palace  for  fear  of 
any  great  disaster.  The  King  though  fond  of  having  the  child 
was  afraid  of  the  impending  doom  predicted  by  the  astrologers 
and  so  ordered  that  the  child  should  be  locked  up  in  an  empty 
box  and  thrown  into  the  sea  to  perish  by  itself.  The  Royal 
child  was  thus  left  in  a  box  and  thrown  to  the  angry  waves  of 
the  sea.  This  box  drifted  on  till  it  reached  the  delta  of 
the  river  Kaveri  and  there-xgot  struck  up  at  a  place  called 

Kaveripattinam,  the  capital  of  the  then  Chola  Empire  on 
the  banks  of  Kaveri  was  a  centre  of  international  trade, 
frequented  by  Ionian  and  other  tradesmen.  This  was  a  great 
flourishing  City  in  South  India.  In  this  City  there  lived  two 
rich  merchants  (Chettiars)  who  were  great  friends.  They  wished 
to  cement  their  friendship  by  blood  relationship  if  that  could  be 
had.  But  one  of  them  had  no  children  while  the  other  had  a 
son  by  name  Kovilan.  One  fine  day  the  Chettiars  together 
chanced  to  see  the  box  on  the  washing  shores  of  the  river. 
They  had  it  removed  to  a  safe  place  to  share  the  booty  imagin- 
ing that  it  should  certain  precious  treasures  of  the  sea.  They 
slowly  opened  the  lid  of  the  box  and  to  their  surprise  they  saw 
not  gold  or  pearls  but  a  tiny  female  baby  alive  within.  One  of 
them  not  having  any  child,  took  the  child,  for  himself.  They 
agreed  that  their  children  should  be  married  to  each  other  and 
thus  bring  the  families  into  closer  relationship  for  which  they 
had  been  long  cherishing.  The  merchant  who  took  the  child 


named  the  baby   Kannagi  and    brought  her  up  very  happily  in 
his  family. 

The  children  attained  their  ages  of  marriage  and  the  two 
merchants  arranged  the  wedding.  It  was  a  very  auspicious 
hour.  No  marriage  in  a  rich  Hindu  family  ever  closed  without 
a  music  or  dance  or  other  entertainment.  The  parents  proposed 
to  invite  for  this  occasion  Madagi,  the  renowned  damsel  of  the 
City.  This  damsel  agreed  to  give  her  dance  performance  on 
the  specific  condition  that  after  the  dance  she  would  remove  her 
necklace  from  her  person  and  by  a  whirl  release  it  in  the 
audience.  The  person  on  whose  neck  the  necklace  falls  should 
marry  her.  This  unheard  of  wish  though  strange  and  erratic 
was  not  however  denied  and  on  the  day  of  the  wedding  when 
the  pavilion  was  filled  with  guests,  Madagi  gave  her  excellent 
performance  amidst  acclamation.  At  the  close  of  the  perfor- 
mance she  removed  her  necklace  from  her  person  whirled  it  with 
considerable  force  and  released  it.  The  necklace  fell  in  the 
great  gathering.  Everyone  began  to  examine  his  own  person  if 
the  necklace  was  on  him.  Where  did  it  go  ?  All  began  to  stare 
at  one  another.  This  wonderfull  necklace  fell  right  over  the 
neck  of  the  bridegroom  himself.  The  large  gathering  was 
stuned  and  the  parents  of  the  bride  and  the  bridegroom  began 
to  level  abuses  and  curses  on  Madagi  crying  out  that  it  was  an 
act  of  sacrilege  and  asked  her  to  go  away  from  the  reception 
hall.  But  Madagi  would  not  without  fulfilment  of  the  promise. 
The  wise  and  the  aged  men  tried  to  please  her  by  any  other 
means,  but  Madagi  was  stubborn.  However  at  last  she  gave 
way  in  her  will  and  pretended  to  go  away  by  demanding  there- 
turn  of  the  necklace.  When  Kovilan  tried  to  remove  it  from 
his  person,  he  could  not  lift  it  at  all.  It  had  become  fixed. 
Every  one  felt  that  it  was  magic  and  sorcery  and  began  to  curse 
Madagi.  At  this  she  offered  another  condition  that  she  would 
go  away  if  she  was  merely  permitted  the  chance  to  offer  betel 
to  the  bridegroom  who  should  use  it.  After  a  great  reluctance 
and  with  a  view  to  get  rid  of  her  any  how,  the  parents  permitted 
her.  Kovilan  received  the  betel  from  the  hands  of  Madagi  and 
chewed  it.  Madagi  without  a  word  left  the  hall.  The  result  of 
cheweing  the  betel  was  very  wonderful.  Kovilan,  as  it  were 
became  infaturated  with  love  to  Madagi  and  began  to  pursue 
her  inspite  of  all  attempts  by  the  parents  to  dissuade  him  from 


so  doing.     The  splendid  marriage  ended  thus  injutter  confusion 
and  in  mourning. 

Kovilan  who  was  thus  loving  Madagi  to  distraction  left  for 
the  home  of  Madagi  and  thereafter  mostly  lived  with  her 
leaving  away  his  wife  and  the  parents.  He  was  in  her  snare 
for  a  few  years  without  a  thought  of  his  own  home,  his  wedded 
life  who  all  the  time  was  shedding  tears,  and  his  parents  in 
utter  gloom.  He  coald  not  extricate  himself  from  Madagi, 
lost  all  his  weallh  and  further  became  heavily  indebted  to 
Madagi  to  whom  he  had  promised  many  more  priceless  orna- 
ments. When  on  a  day  he  thought  of  his  wife  came  to  him,  he 
decided  to  leave  the  home  of  Madagi  to  see  his  languishing 
wife,  Madagi  demanded  his  promise  to  fulfil  and  poor  Kovilan 
could  do  nothing.  He  assured  her  however  that  till  he  rapid 
her  debts  to  the  penny  he  would  not  even  take  his  food  and 
promised  to  be  back  again.  * 

After  a  long  time  Kovilan  returned  to  his  own  home. 
Kannagi,  the  most  devoted  wife,  who  after  the  marriage  had 
not  the  occasion  to  enjoy  the  company  of  her  husband,  on  his 
approach,  received  him  with  the  greatest  love  and  affection  and 
veneration  and  offered  him  a  delicious  meal.  Kovilan  was  at 
once  moved  with  the  deep  devotion  of  his  wife  and  when  he 
was  taking  his  food,  the  thought  of  Madagi  and  the  promise 
made  to  her  came  to  his  mind  and  he  at  once  left  his  home. 
He  had  promised  Madagi  that  he  would  abstain  his  food  till  he 
had  cleared  her  debts.  At  this  strange  behaviour  when  Kannagi 
enquired,  KoviJLan  related  to  her  his  promises  to  Madagi. 
Kannagi  though  had  parted  with  her  all  wealth,  she  felt  for  the 
plight  of  her  husband  and  said,  "  My  lord,  here  take  this  my 
silarabu,  go  and  sell  it  in  the  market  in  Madura  and  wtih  the 
money  redeem  Madagi's  debts  ".  So  saying  she  removed  the 
anklet  and  gave  it  to  his  hands.  How  faithful  and  devoted  was 
this  wife  and  how  proud  should  be  every  Hindu  woman  in 
India.  Kovilan  was  moved  pitifully  and  considered  himself 
unfit  to  be  her  husband.  . 

When  Kovilan  was  about  to  depart  with  the  silambu, 
Kannagi  requested  him  to  take  her  also  with  "him  which  he 
unhesitatingly  accepted.  As  they  both  had  journed  long 
Kannagi  became  exhausted  through  fatigue  and"  requested  him 
to  bring  some  water  to  quench  her  thirst.  Kovilan  left  her  at 

:  THE  CHASTITY  AHMED  WIFE         .  31 

the  spot  and  went  into  the  wood  to  bring  her  water.  But  by 
the  time  he  could  return,  a  band  of  robbers  chanced  to  be  near 
Kannagi  and  they  intended  mischief  to  her.  But  she,  undaunted 
and*  armed  with  chastity,  cursed  them  to  turn  themselves  into 
stones  and  they  at  once  became  petrified.  On  his  return 
Kovilan  saw  those  new  created  stones  and  asked  Kannagi  how 
they  chanced  to  come  to  that  spot.  She  told  him  of  the 
incident  and  to  prove  her  chastity  she  restored  them  to  their 
original  shapes.  The  robbers  went  on  their  way  expressing 
their  gratitude  and  promising  that  from  that  time  they  would 
not  molest  any  way-fairer  and  became  simple  folk. 

The  outskirts  of  Madura  was  visible.  The  wearied  pair 
halted  at  the  house  of  a  milk-maid.  Kovilan  preferred  to  leave 
his  wife  to  the  good  will  of  the  milk-maid  in  that  hut  till  his  return 
from  Madura  after  effecting  the  sale  of  the  priceless  silambu. 
He  left  Kannagi  to  the  tender  care  or  the  milk-maid  who  very 
pleasingly  accepted  to  do  that  simple  service.  Prior  to  his 
leaving  that  home,  he  requested  the  milk-maid  to  keep  in  the 
corner  of  the  house  a  cocoanut,  a  lighted  lamp,  a  mango  fruit, 
few  jasmine  flowers  and  a  mug  full  of  water.  The  milk-maid 
did  as  she  was  told.  He  then  told  his  wife,  with  deep  feelings 
of  sorrow  at  the  final  separation  '*  My  dear,  Fm  now  proceed- 
ing to  the  market  place  in  Madura  to  sell  your  silambu.  Give 
me  your  good  wishes  and  I'll  return  soon.  In  case  I  do  not 
return  due  to  any  mishap,  remember  and  watch  that  the  cocoa- 
nut  will  break  into  pieces,  the  lamp  will  be  extinguished,  the 
fruit  will  perish  and  the  flowers  fade  and  the  pot  drained  of  its 
contents  arid  [  will  not  then  be  alive."  With  these  words  fie 
left  the  hut  leaving  his  dutiful  wife  to  the  care  of  the  milk-maid. 

Beyond  man's  own  wish  events  happen  otherwise.  During 
the  time  when  Kovilan  went  to  Madura  the  Pandyan  King  had 
given  his  wife's  two  silambus  for  effecting  certain  repairs. 
While  the  royal  goldsmith  was  mending  one  of  the  anklets, 
leaving  the  other  in  front  of  him,  a  sharp  eyed  eagle  swept 
down  to  his  shop  and  snatched  away  the  other  anklet  kept 
aside  and  flew  away  with-it.  The  goldsmith  was  terribly  afraid 
of  his  fate  and  just  to  escape  the  wrath  of  the  King  he  had 
reported  that  the  silambu  was  stolen  away  from  his  shop  by 
some  one.  At  thus  juncture  when  fate  was  working  most 
strangely  Kovilan  entered  the  market  place  and  began  to 


enquire  if  any  one  would  go  in  for  his  silambu.     The  wretched 
goldsmith   watched    this    person  and    the    silambu    which   was. 
almost  alike  the  one   the  eagle  had   taken   away.     He  asked 
Kovilan  to  give  to  him,    examined  it  and  offered  to   purchase  it 
for  the  King  who  would  offer   him  the  highest   price.     Kovilan1 
was  so  pleased  and   followed   the    goldsmith   to    the   Palace, 
Before  the  King  the    goldsmith   said  in  tears,  "O   King,  here 
is  your  silambu  and  this  person  is  having  it  with  him.     How  he 
came  to  own  it  I  cannot  say."     The  King  widened  his  eyes  and 
examined  the  jewel  which  resembled   the  one  he  had   lost.     He 
enquired,  "  Sir,  how   did  you  happen   to  have   this  jewel  when 
it  belongs  to  no  other  than  the  great   Pandyan    King."     "  This 
my  devoted   and  faithful  wife's   jewel,"  said    Kovilan  in  grief, 
"  I've  taken  it  from  her  to  sell    it  and  make  the  best  use  of  the 
value."     The  goldsmith   cried  out,    "  O  King,    he  speaks   false. 
This  royal  jewel  he  robbed   from    my  shop.     Please  deal   with 
him."    '."  Alas  ",  cried  Kovilan,  "I'm  not  a  thief.     I  am  noble 
born.    My  w|fe  is  the  most  chaste  lady  and    she   had  to   part 
with  it  on  account  of  forced  circumstances.     It  is    her   priceless 
treasure.     I'm  quite   innocent.     Please   give   it   Back    to   me." 
However  much  he  pleaded,   the  Pandyan    King  merely   on  the 
strength  of  the  statement   of  the   goldsmith    and    without  a 
thought  of  finding  out  the  truth,    ordered    that    Kovilan  should 
be  put  to  death.     "  Alas  !  how    wonderful  are    the  workings  of 
Fate,"  cried  out  Kovilan. 

Kovilan  became  brave  and  bold  to  receive  the  punishment 
and  meet  death  cheerfully.  He  was  taken  to  the  place  of 
execution  and'  when  the  hangmen  lifted  up  their  glittering  blades 
to  Sever  the  innocent  head,  they  could  not  do  it.  Then  Kovilan 
told  them,  "  My  brothers,  know  me  as  great  and  noble.  I 
cannot  be  killed  by  anyone  except  by  myself.  Give  the  blade 
to  my  hands  and  I'll  finish  myself  with  it."  The  hangmen  were 
greatly  moved  at  such  words  of  the  dying  man  and  began  to 
shed  tears.  Kovilan  snatched  the  blade  and  at  the  right  hour 
served  his  head  off  his  body.  Even  the  Heavens  showed  signs 
of  terrible  impatience.  The  numerous  signs  and  symbols  which 
Kovilan  had  left  in  the  hut  of  the  milk-maid  began  to  change. 
Kannagi  noticed  them  and  began  to  roar  in  grief  that  the 
husband  was  lost.  Just  then  had  returned  home  the  milk-maid 
from  the  City  and  Kanaagi  enquired  if  she  had  heard  of  any 


news  of  her  husband.  Though  the  milk-maici  was  aware  of  the 
happenings  in  the  royal  court,  she  did  not  say  the  truth,  as  she 
evidently  wished  not  to  distress  the  lady.  She  replied  that  there 
was  no  news.  Kannagi  who  could  read  the  thoughts  of  other* 
by  her  powers  of  chastity  at  once  cursed  that  her  house  should 
be  burnt  to  ashes.  The  cottage  was  burnt  to  ashes  and  when 
the  milk-maid  fell  on  her  feet  and  entreated,  "  O  Mother,  I 
spoke  untruth.  Pardon,  me,  pardon  me  and  restore  my  home." 
Kannagi  took  pity  restored  the  cottage  to  its  original  shape  and 
learnt  the  facts  of  execution  of  her  husband  and  then  left  the 

Kannagi  hurried  to  the  place  of  execution  and  there  she 
saw  Madagi,  the  faithful  prostitute  with  the  dead  body  of 
Kovilan.  Kannagi  admired  Madagi's  devotion  and  love,  and 
by  her  powers  of  chastity  resorted  Kovilan  to  life  and  heard  the 
entire  happenings  from  his  mouth,  promised  that  she  would 
wreak  vengeance  on  the  King,  and  then  put  him  back  to 
peaceful  sleep.  "Madagi,*'  She  addressed,  "You're  his  wife 
most  faithfull  and  devoted  and  I'm  also  another  of  his." 
Madagi  admitted  her  incapacity  and  wished  to  commit  sati 
with  Kovilan.  Madagi  committed  sati. 

After  this  Kannagi  with  a  terrific  speed  entered  the  Durbar 
of  the  King  and  proclaimed  in  the  open  court  that  the  King 
had  in  awarding  punishment  to  her  husband  who  was  innocent, 
had  committed  injustice.  "  O  Blind  King,  my  husband  is 
innocent  and  he  is  free  from  guilt,"  spoke  boldly  Kannagi  and 
with  tears  flowing  down  her  cheeks  and  breast,  her"feyes  wild 
with  fire  continued,  "  My  husband  came  to  Madura  to  sell  my 
silambu  which  is  born  with  me.  There  is  no  silambu  in  the 
whole  of  the  universe  like  mine,  and  O  King,  you've  without 
lawful  enquiry  blindly  inflicted  the  death  of  my  husband.'1 
The  Pandyan  King  was  aghast  at  such  thundering  words. 
He  sat  on  his  throne  in  mortal  fear.  Kannagi  continued, 
"  Know  O  King,  you  are  not  fit  to  rule  a  kingdom  like  this. 
The  legitimate  place  for  you  is  hell."  She  then  commanded  the 
King  to  bring  out  her  silambu  and  asked  him,  "  O  King  break 
open  my  silambu  and  yours  and  examine."  The  King  ordered 
for  the  two  silambus  and  to  be  cut  open  and  lo,  to  the  astonish- 
ment of  all  people  out  of  the  jewel  belonging  to  Kannagi  rolled 
out  navaratna,  while  in  the  King's  jewel  there  were  only  silver 

34        "  T.  T.  D.  MONTHLY  BULLETIN 

beads.  The  King  was  dumb  founded  ashamed  and  was  anxious 
about  his  own  life.  The  Kannagi  decaled  further,  "  O  King, 
I'll  show  you  where  your  other  silambu  is."  So  saying  by  her 
powers  she  at  once  prayed  for  the  eagle  which  robbed  the  jewel 
and  that  eagle  hovered  over  the  durbar  hall  and  threw  from  its 
beak  the  King's  silambu.  The  King  saw  his  own  folly  and  the 
goldsmith's  treachery  and  became  nervous.  **  O  King,  repent 
not,  an  unjust  King  has  no  place  to  rule  a  kingdom  and  should 
not  live,"  so  saying  Kannagi  pronounced  the  historical  curse 
that  the  Pandyan  Kingdom  should  turn  to  ashes.  With  all 
frenzy  and  fury  she  changed  her  shape  pounched  upon  the 
King  and  the  goldsmith  and  actually  tore  them  to  pieces.  She 
thus  wreaked  vengeance  of  her, husband  who  was  innocently  put 
to  death.  She  then  took  her  original  shape  of  the  Goddess 
Kali  Amman  and  like  lightning  vanished  to  the  heavens. 

Tirupati  Devasthanams  are  taking  up  the  works  of 

Regilding  of    the  Ananda    Nilaya  Vimanam 
of  Sri  Venkateswaraswami  Varu  at  Tirumala. 

Bhaktas  are  requested  to  contribute  Gold  &  Money 
and  associate  themselves  in  the  *Kainkaryams.  Contri- 
butions may  be  sent  to  the  Executive  Officer,  Tirumala- 
Tirupati  Devasthanams,  Tirupati,  S.  I. 


Vaikhanasa   Agama. 

The  Principal  writes  that  No.  ^105  (Pravesa)  has  been 
placed  in  the  III  class  in  the  list  of  successful  candidates,  who 
appeared  for  the  Agama  Examination  held  in  April,  1957. 



io  340-5? 

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I  hue  Name  and  Address.  Sevas.  ™ 

3  Sri    C.  Perumal.  Salem.  Kalynn^tsavam         500 

4  ,,      Kacetty  Hnri  Pasulu,     Pulikapu,  Pcolan^i,  Gambura, 

PrvprietT,  Varalakslimi      Pvmuj^uchp.ttr.m.  Kasturi, 
Silk  House.  B  -a&alore.        Jafra  ^rrvr..sis,  I  Cl.  Brah.& 

Kalya-mts  vam     2,960 

6  ,,      Srinivasari,  B.A.,  Salem.  d.  >  500 

A.,    Palakil.  dx  500 

7  „     J.  T,  G-vpalakrisliTiaTi,  K.  G.  F.  I1C1.  Brnh.  750 

8  ,,     J.  T.  Viswanadtiam,  Hassan.  Kalyaaotsavam  500 
,,      V.  Subrarima-aiam    Madras.  d~>.  500 

9  ,,     V.  Hariharati,  Madurai.  N.  Kaaiula      1.001 
13      ,,     T.  P.  Kuppuswamy  &Co.,  CKitto.^r.   Kr.lyr.nctsavam      500 

,,  ,,  Y.  Sundararami  Reddy,  KotKapr.layam.  d"-.  500 

34  ,,  D.  Venkataratlvnani.  Teriali.  d~>.  500 

,,  ,,  S.  Suryanarayana,  Madrr.&-2.                         d-».  500 

.,  .,  N.  Purushotham.  Bombay.  2  d^.  ,  1,000 

15  „  dp.  2  d->.  1,000 

,,  ,,  Y.  Kuppuswamy  lyenfear,  Madras.    Kalyanotsavr.m      500 

19  ,,  S.  Pattag,ar.  Palayakntai.                         II  Cl.  BraK.  750 
,,  ,,  S.  Vetikatavaradari,  Madras-6         Kalyr.notsavam  500 

20  ,,     H.  M.  Brothers,  G.  T.  Madras.  N.  Kp.nukn      1  001 
3)     ,,     N.  Raja  Rao,  Rajahmundry.             Kalya-notsavcnri         500 

For  the  Attention  of  the  Pilgrim  to  Tirupati. 

The  Southern  Railway  notify  that  Concessional 
return  tickets  at  1|  Single  Journey  fares  for  I,  II 
and  III  Classes,  will  be  issued  between  any  two 
stations  situated  at  a  minimum  distance  of  150 
miles  apart.  These  return  tickets  will  be  issued 
from  20-9-57  to  3-10-57  and  are  available  for 
completion  of  return  journey  for  15  days  including 
the  date  of  issue  of  the  date  of  availability  for  the 
commencement  of  outward  journey  in  the  case  of 
tickets  issued  in  advance.  Passengers  to  Tirupati 
can  avail  of  this  concession  during  the  Brahmot- 
savam  festival. 

10—8—57  Upakarraa 

H  —  8-57  Tirumala  Sri    Vgraha  Jayanthi. 

19-8  —  57  „         Sri   Gekulashtami  Asthanam. 

28-8—57  Vinayaka  Chathurthi 

23—9  —  57  Mahalaya  Amavasya. 

25—9  —  57  Tinimaia  Sri  Venkafceswara  Swami  Vari 

29—9—57     -        „     "•-.  .          „ 

2-10—  57        .    ,,      '.  ..    ,,  k 

22-10-T-57.:,,;  Tirumila  Sri  Vari  DeepavaSi  Asthanam 

Just  Released!  LimiM  G 

Secure  your  copies   to-day. 



'.     '        lit  Tamil  and  'Teliigu.  "••.-,; 

Just  released  —  Short  but  clear  treatment  of  the  tlisrfel  Scfibols 
of  philosophy,  (Dwaita,  AdVaita  and  VisisthaSVaita)  Tor  the 
benefit  -of-ali;  '  _-\  '  .....  :.',.  ".  Price  f  (3-75  n'P. 

For  copies  apply  to  :—r- 

THE  EXECUTIVE  OFFICER,;    .'  •  '•  .     .  '.  '  :      '  "  -'    •' 


fruited  at  T.T.D.  Press.  Tirupali  and  published  by  <Sri  C,  Anna 'Rao 
Executive  Officer.  Tiriunala-Tirupati  Devaathanaitis.Tlrtipati-  8»8 

ffe  ofc/al  or^fl  of  tab  Sri  fia/a;/  biatoar 


No,  9 

GENERAL  :— Height  282O  Feel  above  sea  level. 
Temperature  :— Maximum  94°  Minimum  6Or 
Rainfall  40" — Population  :  4000. 


Rs.  nP. 

-     3,16,354  36 

1,216  53 

1,540  70 

188  37 

136  94 

1,  Sri  Venkateswaraswami  Temple,  Tlrumala 

2,  Sri  Padmavathiamma  Temple,  Tiruchanur 

3,  Sri  Govindarajasvjami  Temple,  Tirupati 

4,  Sri  Kothandaramaswami  Temple,  Tirupati 

5,  Sri  Kapileswaraswami  Temple,  Tirupati 


3,19,436    90 


Number  of  pilgrims,    accom-  /  at  Tirupati 
modated  in  the    choultries  I 
in  the  month  :  (  at  Tirumala 

Number  of  pilgrims,  who  availed  f  Adults 
to  Tiruraala  in  the  month  :         (  Children 

AUGUST,   1957 



3.  3.  9. 

Vol.  VIII       SEPTEMBER  1957  No.  9 

The  Government  of  Andhra  Pradesh  have  in  their  G.O. 
MS  :  No,.  1600  of  23—8—1957,  accepted  with  appreciation  and 
thanks  the  generous  donations  of  Sri  Rathakrishna  R.  Ruia  of 
Bombay  and  Tirumala-Tirupati  Devasthanams  for  the  establish- 
ment of  a  Hospital  at  Tirupati. 

The  finalised  proposals  were  : 

(1)  A  new  Hospital  with  100  beds  (50    for  medical   and  50 
for    surgical)      with    modern     amenities,    equipment,     fittings 
administrative  blocks,  staff  quarters  &c.,   will  be  constructed  at 
Tirupali  from  the  corpus  of  the  fund  created  from  the  donation 
Rs.  5  lakhs  from  R.  R.  Ruia  of  Bombay  and  contribution  of  10 
lakhs  from  the  Tirumala-Tirupati  Devasthanams. 

(2)  The  Hospital  may  be  named  as  "  Ruia  Hospital  "  or  in 
such  of  the  manner  as  may   be  suggested  by  Sri  R.  R,  Reia  and 
approved  by  the  State  Government. 

(3)  After  spending  the  necessary  amounts  on  non-recurring 
items   such   as   construction  of  buildings,    equipment  &c  ,   the 
balance  amount  if  any  together  with  the  interest  thereon  will  be 
kept   separately  in   government  securities  as  a  corpus  for  future 
expansion  of  the  Hospital. 

(4)  Sri  R.  R.  Ruia  will  be  consulted  regarding  the  plans  and 
design  of  the  Hospital. 

(5)  The  Hospital  will  be  under  the  management  and  control 
of  the   State   Government.     They   will    be   responsible  for  its 
maintenance  and  its  normal  development. 

(6)  There  will  be   an  Advisory  Committee   attached  to  the 
Hospital   consisting  of  eleven  members,    of  which  three  will  be 
nominated  by  the  family   of  Sri  R.  R.'1  Ruia,  three  by  the  Tim- 
mala  Tirupati  Devasthanams  and  five  by  the  State  Government. 

(7)  If  and  when   it  is  decided  to  start  a  Medical  College  at 
Tirupati   with   the   Ruia    Hospital    as    the    nucleus,    the   Ruia 
family   shall    be    given    the   first    option   for    naming    of    the 
Medical  College  by  giving  the  additional   donation  that  may  be 
required  for  the  purpose. 

The  Govt.  have  required  the    Director  of  Medical  Services 
to  take  steps  to  implement  the  proposals  urgently. 

Reniganti-Giidur  Broad-guage  Work 

The  Renigunta-Gudur  line  on  the  Southern  Railway  which 
has  been  converted  into  Broad  Guage  was  declared  open  for 
passenger  traffic  by  Mr.  T.  A.  Joseph,  General  Manager  of  the 

Railway  on  23rd  August,  1957.  It  formed  part  of  the  metre 
guage  section,  Gudur-Villupuram  line.  The  broad  guage  line 
between  Gudur  and  Renigunta  runs  to  51,75  miles. 

No  doubt  certain  advantages  are  felt  immediately  as  a 
result  of  this  conversion  to  broad  guage.  The  passenger  can 
directly  reach  Renigunta  instead  of  a  change  at  Gudur  as 
hitherto  and  in  a  shorter  time.  The  station  which  attracts  most 
of  the  passenger  traffic  in  this  Gudur-Villupuram  line  is 
T1RUPATI.  The  conversion  into  Broad  Guage,  though 
minimises  the  difficulties  in  travelling,  will  be  fully  useful  to  the , 
pilgrims,  only  when  the  broad  giiag®  line  is  extended  from  Renigunta 
to  Tirupati,  which  might  mean  expenditure  of  a  few  lakhs 
of  rupees  for  the  railway.  It  is  worth  incurring  towards  the 
amenities  of  the  pilgrims  bound  for  the  holy  spot,  as  it  will  not 
pwt  them  to  the  difficulty  of  a  change  into  the  metre  guage 
section,  and  consequent  'delay  inconvenience  etc.,  for  the  next 
immediate  six  miles  journey.  It  will  not  be  a  distant  date,  when' 
the  railway  authorities  will  look  into  this  aspect  and  make  it  a 




Vows  To 

A  "Varsity. 

Sri  V.  R.   Ruthnain 

iff  OST  people  take  vows-— some  of  them  very  peculiar  too—- 
Hi when  they  are  in  distress  or  when  they  have  achieved 
some  success.  It  is  just  an  expression  of  sacrifice  or  gratitude 
to  God.  Vows  take  many  forms  and  in  India  the  variations  are 
as  many  as  the  number  of  castes  and  religious  beliefs  that  her 
people  practise. 

For  instance,  sonic  worried  parents  take  a  vow  to  go  on 
pilgrimage  to  Pandharpur  or  Pud  if  their  ailing  child  should 
recover.  A  devout  Vaishnavite  youth  from  Madura  may  take  a 
vow  to  go  to  Tirupati  and  have  his  head  shaved  clean  if  he 
should  pass  in  the  exa  mi  nation.  Many  take  vows  of  visiting  a 
shrine  annually  or  paying  a  regular  cash  contribution.  It  is  a 
question  of  faith,  although  sceptics  may  scoff  and  say  that 
**  God  is  not  bothered  whether  you  get  your  head  shaved  clean 
or  abstain  from  eating  mangoes," 

Tonsoriai  offerings  are  common  in  India,  and  with  most 
Hindus  the  first  hair-cut  for  a  child  is  a  religious  and  social 
event,  with  elaborate  ceremonials.  The  ceremonies  vary  in 
different  parts  of  India,  but  invariably  the  young  infant's  head 
is  shaved  smooth  and  then  the  ears  are  pierced.  This  is  usually 
done  in  a  temple. 

Hair  and  nails  that  grow  on  the  body  have,  down  the  ages, 
been  endowed  with  psychic  and  even  mystic  powers.  They  are 
inextricably  linked  with  magical  practices  and  have  been 
regarded  as  carrying  the  personality  of  the  person  on  whom 
they  grow.  The  layman  does  not  know  the  mystic  or  esoteric 
explanations  for  the  offering  of  hair  to  deities,  but  by  custom 
and  tradition  the  practice  has  been  handed  down  from  one 
generation  to  another. 

where  thousands  of  devotees  offer  their  hair  to  the  Lord  every  day. 

To-day  it  has  become  a  part  of  the  belief  of  many  com- 
munities to  offer  hair  to  the  dieties.  Although  the  practice  is 
highly  prevalent  in  South  India,  it  is  not  uncommon  in  the 

But  by  far  the  most  interesting  aspect  of  this  custom  of 
tonsorial  tributes  is  the  growth  of  the  temple  town  of  Tirupati 
in  Andhra  State.  Here,  to  the  small  town  nestling  atop  a  range 
of  high  mountains,  in  the  southern  most  tip  of  Andhra  State, 
come  hundreds  of  thousands  of  devotees  and  pilgrims  from  all 
over  India  to  fulfill  the  vows  taken  by  them.  The  result  of  this 
large  concourse  of  pilgrims  every  year  is  that  a  big  town  and 
numerous  institutions  have  grown  around  the  temple.  Tonsorial 
•tributes  offered  by  devotees  to  the  Lord  Vishnu,  the  presiding 
deity  of  the  temple  at  Tirupati,  in  recognition  of  their  faith  in 
him,  have  given  rise  to  new  schemes. 

Tirupati  is  a  small  town,  one  and  a  half  miles  square, 
nestling  among  the  Tiruraala  Hills  in  Chittoor  District  in 
Andhra  State.  From  Tirupati  Town,  '  a  fine  motorable  road 
goes  up  the  Tirumala  Hills  to  the  famous  shrine  of  Lord 
Venkateswara,  situated  2,820  feet  above  sea  level. 

The  history -of  Tirumala  and  the  shrine' dedicated  to  Lord 
Vishnu  dates  far  back  to  antiquity.  It  is  said  that  the  Supreme 
Lord;revea!ed  himself  in  an  ant-hill,  on  the  southern  bank  of 
an  ancient  pool  known  as  Swami  Pushkarini,  to  Chakravarthi 
Tondaiman,  around  the  fourth  century  B.C.  From  then  on. the 

Devotees  shave  their  heads  and  take  a  dip  in  the 
sacred  temple  tank   before    going  to    the  temple, 

history  of  Tirumala   and  that   of  the   Vaishnavaites   have  been 

closely  interlinked.  It  has  been  recorded  that  it  was  here  that 
the  famous  Vaishnavalte  saint,  metaphysician  theologian  and 
social  reformer,  Sri  Ramanuja,  received  one  of  his  five  Initia- 
tions in  the  sacred  lore.  Here  in  a  sense  did  germinate  the  seed 
of  Valshnavism,  a  faith  that  struck  root  in  the  rich  soil  and 
later  grew  into  the  gigantic  tree  giving  spiritual  shelter  to 

From  a  small  shrine  on  an  ant-hill,  TirumaSa,  as  the  years 
rolled  by,  became  a  centre  of  pilgrimage.  It  is  to  the  Vaishna- 
vites  what  Lourdes  is  to  the  Christians.  Devotees  and  Govern- 
ments  poured  contributions  in  cash  and  kind  and  Tirumala 
developed  into  a  pilgrim  town. 

5.  V.  fTim-mi'tv  Otfir,'  7>«ildinS 

Vows  take  rawiy  forms  such  as  the  one  taken  by  the  women  in  the  above 
picture.  She  has  removed  her  ornaments,  put  them  in  the  vessel  hehi  by 
her  husband  and  along  with  his  contribution  will  drop  it  into  the  HUNJEH, 

At  one  time  the  approach  to:  the  shrine  atop  .the  hill  was 
through  thick  jungle  and  by  crude  steps.  Devotees  helped  to 
improve  this,  although  the  travails  and  ordeals  that  had  to  be 
gone  through  were  in  themselves  considered  as  a  test  of  faith. 
B.wt  to-day  a  pilgrimage  to  Tirumala  or  Tirupati,  as  it  is  more 
popularly  known,  is  a  pleasant  experience.  A  splendid  all- 
weather  motorable  road,  convenient  for  those  who  travel  by 
car;  steps  for  those  who  prefer  to  climb  by  foot ;  an  organized 
system  of  traveller's  bungalows ;  systematized  methods  of 

S.   V.   Universiti  Plostel  building  for  men 

A  youngster  waiting  to  surrender  his  tonsure  and  another  already 
shaven  gaze  at  the  impressive  GOPURAM,  at  the  entrance 
to  the  temple,  on  which  episodes  from  the  Dasavathara,  or 
ten  incarnations  of  God,  from  Hindu  mythology,  a?e  depicted. 

10          "  T.T.  D.  MONTHLY  BULLETIN; 

admission  to  the  temple;    absence  of  beggars    and   absolute, 

cleanliness  are  the  outstanding  features  of  Timraata  to-day. 

It  is  a  curious  and  harmonious  blending  of  the  ancient  and 
the  modern  ;  of  religion  and  civic  needs  ;  of  the  canalization  of 
religious  faith  to  serve  civic  needs.  The  temple  Itself  is  a 
masterpiece  of  architecture  and  has  many  beautiful '  aspects  for 
the  art  lover. 

The  administration  of  the  temple  is  synonymous  with  the 
administration  of  the  town  on  the. hill.  A  town  has  sprung  up 
round  the  shrine  and  the  civic  needs  and  well  being  of  the 
people  are  controlled  by  the  temple.  With  a  population  of 
over  4,000,  Tirumala.  can  well  be  described  as  a  model  town, 
cleanest  and  most  unique  among  pilgrim  centres.  All  the  streets 
on  the  hill  are  cement-concreted  and  are  kept  scrupiously  clean. 
In  fact,  it  is  an  object  lesson  to  other  temple  administrations 
for  it  is  hard  to  find  another  place  of  pilgrimage,  drawing 
thousands  of  pilgrims,  yet  so  clean  and  so  well  organized. 

A  unique  feature  of  Tirumala  is  the  complete  absence  of 
beggars.  This  has  been  made  possible  by  the  concerted  efforts 
of  the  Temple  Committee  and  its  energetic  commissioner. 

Nor  is  Tiruraala    the  principality   of  priests9    intent   on 

fleecing  the  pockets   of  pilgrims,  a  facet   of  Banaras   that   no 

pilgrim  can  forget.    The  priest  of  Tirumala  is  a    servant  of  the 

.Temple  Committee  and  he  only  guides   and  helps  the  pilgrims 

rather  than  extort  money   from  them  in  the   name  of  the  deity. 

Tiramak  is  perhaps  the  only  pilgrim  centre  in  India  which 
operates  a  first-rate  guide  service  as  well  as  boarding  and 
lodging  arrangements.  The  Temple  Committee  is  able  to 
provide  accommodation  and  food  for  any  number  of  pilgrims. 
To  those  who  cannot  aiford  it  there  are  small  rooms,  kept 
cleans  which  are  available  rent  free,  wtth  necessary  utensils. 
For  two  rupees  a  day,  one  can  hire  a  cottage  fitted  with  all 
modern  conveniences  including  fans  and  lights.  Wholesome, 
clean  food  is... available  at  cheap  rates  in  the  modern  canteen 
operated  by  the  Temple  Committee. 

It  is  interesting  to  note  that  in  the  matter  of.  worship  also 
there  are  very  rigid  rules.  There  are  three  free  ••"  audiences  "  or 
"darshanas"  every  day  and  hundreds  of  people  stand  in  a 

Study  of  heads — 'Shaven  and  unshaven — of  devotees 
whose  faith  in  Lord  Venkateswara  lias  helped  to  build 
many  institutions  around  Tlrupatl's  temple  of  the  tonsure. 

queue.     They   are  permitted   to   pray   before  the   diety   in  the 

sanctum  sanctorum  for  a  brief  period.  But  they  cannot  burn 
incense,  break  coconuts  or  offer  flowers  as  is  the  custom  in 
other  temples.  This  strict  rule  helps  to  keep  the  temple  scrap- 
lously  clean  despite  the  thousands  that  visit  it  every  day. 

Those  who  have  taken  avow  to  shave  off  their  tonsure  do 
so  in  the  early  morning  and  then  go  and  offer  prayers  to  the 
deity  in.  the  temple.  Generally,  pilgrims  to  Tirumala  offer  a 
huge  amount  of  gold  or  cash  which  they  have  saved  during  the 
year.  These  are  put  into  the  huge  *  Hundi.' 

It  is  interesting  to  note  that  in  the  temple  there  are  regular 
schedules  for  darshan,  that  is,  for  an  "  audience  *'  before  the 

Heads  shaven  clean,  ears  pierced  and  tbeir  parents9  vows  fulfilled, 
two  youngsters  drop  contributions  into  the  huge  *  Hundi '  which  nets 
in  a  few  thousand  rupees  every  (lay.  A  canvas  bag  forms  ttte  mouth 

of  the  Hundi,  which  is  actually  a  huge  brass  vessel.    Periodically 

the  Hundi  is  emptied  and  the  contents  assorted,  counted  and  credited 

to  accounts ;    then  it   is  transported  Bunder   armed   guards  to  the 

temple  treasury  at  Tirupati. 

deity,  at  times  other  than  the  free  public  audiences.  .  For  these 
there  are  specific  timings  and  admission  is  by  tickets.  Long 
queues  can  be  seen  at  the  ticket  office  whic  is  open  practically 
during  the  whole  day  and  well  into  the  night.  Some  devotees 
perform  the  wedding  of  the  deity,  spending  a- few '.  hundred 

Long  queues  are  formed  10  front  of  the  temple  office  for  obtaining 
tickets  to  have  darshaa  of  the  deity.  Here  can  be  seen  devotees 
of  all  strata  of  society  and  from  every  part  of  the  country. 

It  is  evident  that  the  temple  must  be  earning  an  enormous 
amount  of  money  from  the  offerings  and  other  fees.  The  cash 
earnings  are  something  unimaginable  and  a  lean  figure  would 
be  Rs.  1,50,000  a  month,  besides  the  regular  flow  oF  gifts  of 
gold,  silver  and  precious  stones  that  are  dropped  into  the  hundi. 
Many  devotees  donate  the  cost  of  the  travellers*  bungalows  as 
their  token  of  devotion. 

But  perhaps  the  least  known  aspect  of  the  pilgrim  centre  of 
Tirumala  is  the  fact  that  these  enormous  earnings  have  been 
thoughtfully  spent  on  schemes  to  uplift  society.  In  a  planned 
and 'organized  way,  the  earnings  have  been  "  ploughed  back  " 
to  the  devotees.  The  temple,  besides  utilizing  the  earnings  for 
the  maintainence  of  Tirumala  and  its  sorrounding  areas*  and 
for  the  comfort' of  the  pilgrims,  has  gone  a  step  further  by 
opening  a  university  for  the  education  of  the  young. 

The  university,  which  is  situated  at  the  foot  of  the  hill,  was 
inaugurared  in  1954.  Known  as  the  Sri  Venkateswara  Uni- 
versity, it  is  today  fulfilling  a  much  desired  need  of  the  people 
of  this  area,  in  providing  higher  education  for  youth.  The 

The  only  place  where  devotees  break  coconuts  is  near  this  quaint  oil  lamp 
on  the  back  of  a  brass  tortoise,  placed  near  the  entrance  to  the  temple. 
In  the  sanctum  sanctorum  devotees  can  only  file  past  in  solemn  prayer. 

university  has  modern  buildings  and  well-equipped  departments, 
A  fore-runner  of  the  university  in  the  field  of  cultural  pursuits 
is  the  Institute  of  Oriental  Research  and  Learning,  started  in 
1939,  which  is  one  of  the  foremost  institutions  doing  research 
on  Sanskrit  as  well  as  oriental  religions. 

The  young  men  and  women  who  are  receiving  the  fruits 

of  •  education  in 

S.  V.  O.  Institute.  this  university 

provide  the 
most  eloquent 
testimony  to  the 
canalization  of 
religious  fervour. 
Tirumala  holds 
out  an  inspiring 
message  for 

S,  V.  University 


other  religious  institutions  and  places  of  pilgrimage.    It  is  a 
novel  experiment.    Faith  in  Lord  Vishnu   has  built  many  useful 

institutions  for  the  welfare  of  the  community  at  large. 

A  vow  taken  to  go  to  TIrupati,  and  have  the  head  shaved, 
has  poured  Into  the  coffers  of  the  temple  a  few  more  rupees. 
Millions  of  such  TOWS  have  built  up  institutions  of  lasting  value. 

They  help  to  maintain  the  town,  the  university,  numerous  schools 
and  social  service  institutions,  a  huge  publications   division,  a 

first-class  pilgrim  service,  besides  a  chain  of  information   centres 
throughout  India. 

It  is  not  so  widely  known,  and  It  may  not  hay©  oeeured  to 
many,  but  it  surely  will  give  great  satisfaction  to  pilgrims  to  learn 
that  every  time  they  take  a  vow  to  visit  Tirapati,  and  offer  their 
tonsure  or  whatever  meagre  savings  they  might  have  made,  they 
are  helping  to  put  young  men  and  women  of  the  comming  genera- 
tion on  the  road  to  progress.  Vows  to  Venkateswara  have  built 
a  'varsity  which  is  the  surest  vindication  and  the  aobiest  acknow- 
ledgment of  the  bounties  of  the  Supreme  Lord. 

(By  kind  courtesy  of  The  Spectator,  Bangalore  and  the  author.) 

16  T.  T.  D.  MONTHLY  BULLETIN  * 

T.  T.  D.  AT 

1.  Kalyanakatta  Sangam.  •  The  Devasthanam  Authorities  have 
fixed  -a  special  place  known  as  '  Kalyanakalla  '  at  the  entrance  to 
Tirumala  Village  for  the  Pilgrims,  who  have  taken  a  vow,  to 
offer  their  hair  to  God  Venkateswara.  All  conveniences  have 
been  arranged  thera  for  such  purpose.  A  fee  of  Rs.  0-4-6  per 
head  has  been  fixed  for  offering  hair.  A  portion  of  the  collection 
is  credited  to  the  account  of  Tiramala-Tirupati  Devasthanams. 
If  the  Pilgrims  offer  their  hair  elsewhere  (i.e.,  in  places  other  than 
the  s  KalyanaKatta  '  reserved  by  Devasthanam)  no  ,.  portion  of 
their  contribution  reaches  the  Devasthanams.  Therefore  the  Pil- 
grims are  cautioned  to  be  very  careful,  to  see  that  their  offerings 
of  hair,  are  made  only  at  the  *  Kalyana  Katta.  '.  ' 

2.  The    Shroff   Merchants.   Association-.  TirumaU     (Licensed 
Shroffs)—  -For  purchase  of  Vaddi  Kasul.u  and  other  Irinklets  at  fixed 
rates  and  of  guaranteed  quality  and  purity  to  be  put  in  the  hundi. 

3.  The  Devastltanam  recognised  Tirumala  Pilgrims  Sevak  Saogh, 
&  body  of  honorary  pilgrim  guides  to   help  the  pilgrims  and  to  see 
that  their  vows  are  duly  fulfilled  and  to  prevent.  the  diversion  of  the 
funds  of  .the.  Devasthanams. 

4.  The    Theerthavasi    Pnrohit    Sangham  •  {Registered)"—  This 
Sangham  has    hee'ir  registered  by  T.  T.  Devasthanams   for  due   perfor- 
mance of  SaaUaiparas.    UpaaayaEunts,   Marriages  aa-i  olher  religious 


at  rates  its  oeiuw. 

RS.  A. 



Sankalpam  (Husband  and  wife) 




Sankalpam  single  person 








Brahmin  and  Vysya  marriage 




Brahmin  Upanayanam 

.        10 



Vysya  Upanayanam 




Other  Marriages  and  Upanayanams 




Kesa  Khandana  pooja 








Other  poojas 




Satyanarayana  pooja 

...  '•       5 


•N.B.-—  These  facilities  to  the  Pilgritn  Public  for  the  due  fulfilment  of 
their  vows  and  religious  rites  and  to  safe  guard  against  their  "being 
harassed  or  cheated.  The  rates  have  been  fixed  and  the  proper 
performance  of  the  religious  rites  is  eusured.  Tue  Pilgrim  Public 
•are  therefore  requested  to  contact  the  Choultry  Superintendent  at 
Tirumala  for  rates  etc.,  and  get  their  TOWS  duly  and  properly  ful- 

Your  House  (Choultry) 
at  XIramala. 

Tiruraala-Tirapati  Devasthanams  will  help  you  to  achieve 
this  sacred  duly  of  yours. 

By  so  doing  you  will  be  rendering  a  service  unto  the  devotees 
of  Sri  Venkatesvara-  devotees  who  throng  to  Tirumalai  in  thou- 
sands. The  Timpati  Devasthanams  have  already  done  a  lot  in 
this  behalf  by  constructing  various  Rest  Houses,  Choultries,  Ce- 
ment blocks  of  buildings  etc.,— all  these  can  accommodate  only 
2000  persons  a  day.  The  number  of  devotees  in  these  days 
has  increased  to  3000  to  4000  per  day  on  an  average. 

Many  a  pilgrim  wishes  10  stay  there  for  a  few  days  to  spend 
his  time  for  spiritual  uplift  and  worship  of  the  Lord,  now  that  the 
malarial  aspect  of  the  place  has  been  completely  controlled*  and 
as  Tiramala  is  connected  with  the  railway  station  by  the  Ghat 
road.  The  sanctity  of  the  place  is  very  well  known  from  the 
Purnas  and  the  hymns  of  the  Great  Alwars  and  the  Acharyas. 
The  presiding  Lord  Sree  Balaji  Sree  Venkateswar,  the  Lord  of 
this  Kali  yuga  extends  his  grace  to  all  His  devotees.  TIrumala 
is  an  ideal  spiritual  spot. 


A  number  of  pilgrim  philanthropists  like  to  have  their  own 
buildings  constructed  for  serving  the  needs  of  the  devotees. 
But  it  is  very  difficult  to  find  sites  for  the-  purpose  and  there  are 
difficulties  of  securing  mat  erials  and  labour  at  this  place.  The 
hill  area  around  the  temple  with  a  radius  of  one  mile  belongs 
to  Sri  Vankateswara  and  there  are  sites  available  for  the 
purpose  of  constructing  the  residence  cum  choultry  by  the  temple- 

Therefore  the  Board  of  Trustees  formulated  a  scheme  by' 
which  buildings  -choultries-— could  be  raised  the  devotees: 
donating  half  the  estimated  cost  of  the  building,  the  other  half 
being  met  from  the  funds  of  the  Devasthanam.  In  this  way, 
it  was  possible  for  the  Devasthanam  to  construct  tenements-- 
during  the, year.  The  minimum  contribution  for  the  construc- 
tion of  a  choultry  is  Rs.  6,000. 

In  response  to  representations,  the  Board  of  Trustees 
began  to  construct  tenements  costing  Rs.  4,000  each,  the 
donation  part  of  the  amount  being  only  Rs.  2,000.  Each 
tenement  consists  of  a  Varandah,  a  living  room,  a  kitchen,  a 
bath  and"  a  flush  out  latrine  and  is  provided  with  water  supply 
•  and -electrical  installation.  By  donating  Rs.  2,000  a  devotee 
will  have  the  following  privileges. 

(1)  The  building  will  be, named  after  the  donor. 

(2)  The  donor  will  have  the  right  to   stay   in  the  building 
for  a  total  peried  not  exceeding  60  days  in  every  calendar   year 
free  of  rent _  (if  any  levied  towards   electrical,  water-supply   or 
hire  of  furniture).     Relations  of  the  donor  will  be  accommo- 
dated  free  of  charge  on  the  written  requisition   of  the  donor 
and  such   period  will  be  deducted   from  the  60  days.  Donor 
means  and  includes   his  heirs,   successors-in-title,   legal   repre- 
sentatives, executors  and  administrators. 

P)  The  building  will  vest  with  the  Devasthanam  and  will 
be  kept  and  maintained  in  good  repair  at  the  sole  expense  of 
the  Devasthanam. 

(4)  In  the  matter  of  occupation  of  the  building  preference 
will  be  given  to  the  donor's  friends  who  may  be  going  to 
Tirumala  for  worship  with  letters  of  instruction  from  the  donor 

subject    of  course  to  the  collection  from  them   the   charges 
therefor,  if  any.  '.'..''  ....«*.. 

MI  W\h,°Pf  that  this  reduction  in  the  amount  of  the  donation 
win  enable  the  devotees  to  come  in  large  numbers  and  associate 
themselves  m  the  service  of  His  devotees  •  :  - 


GES  AGO,  some  hold  prior  to  the  death  of  Christ  while 
others  hold  the  ninth  century  A.D.  as  the  date,  irt 
Tiruvanjikkalam,  ancient  Kerala  (Malabar),  a  son  was  born  to 
the  King  Dridavrata  by  the  grace  of  Sri  Rama.  This  child  was 
born  on  very  auspicious  day  similar  to  that  of  the  birth  of  Sri 
Ramachandra.  The  parents  having  had  the  priceless  gem  of  a 
son,  they  named  him,  with  the  traditions  of  the  family,  as 

Like  the  waxing  Moon,  Kulasekhara  was  growing  amidst 
plenty  ;  with  the  aid  of  a  guru  he  mastered  Sanskrit  and  Tamil 
scriptures  then  extant,  all  the  Vedas  and  Yedangas,  trained  him- 
self in  all  sciences,  politics,  warfare,  music  and  all  arts.  When 
he  had  attained  the  age  of  twelve  years,  his  father  initiated  him 
in  Brahmacharya  by  performing  his  upanayana.  Having  become 
fully  equipped  with  all  arts,  he  made  journeys  to  all  subordinate 
chiefs,  collected  from  them  the  revenue  and  made  his  father 
happy  and  cheerful.  Dridavrata  having  become  immensely 
pleased  with  the  attainments  of  his  son  and  considering  him 
worthy  to  succeed  to  the  throne.  After  a  time  gaining  entire 
confidence  in  the  administrative  ability  of  his  son*  Dridavrata 
relinquished  himself  to  retire  into  the  forests  and  left  the  king- 
dom entirely  to  the  protection  of  his  son. 

Kulasekhara  when  he  became  the  King,  he  re-established 
the  ancient  glory  of  Ramarajya.  He  rested  his  faith  in  the 
family  deity  Sri  Rama,  the  Ananta  Padmanabha,  and  established 
sound  education  and  respected  all  men  of  learning  and  devotees 
of  Vishnu.  In  all  his  moments  of  leisure,  he  used  to  listen  to 
the  discourse  on  Ramayana  by  the  then  eminent  pandits.  This 
continuous  attention  to  divine  lectures  so  ennobled  his  soul  and 
his  spirit  that  he  always  thirsted  to  be  one  with  the  Lord.  All 
the  earthly  pleasures,  wealth  and  beauty  did  not  enchant  him  in 
any  way.  He  always  had  the  inward  urge  to  glorify  and  praise 
Vishnu,  and  adore  him  by  his  sweet  words.  There  were  occasions 
when  forgetting  his  kingship,  hd  stood  in  tears  before  the  Divi- 
nity. Whenever  he  heard  the  exploits  of  Sri  Rama,  Sri  Ranga- 
natha,  Sri  Venkateswara,  his  heart  moved  out  to  embrace  them 
and  he  was  lost  in  the  Divine.  He  wished  to  be  servant  of  the 
Lord  for  all  times.  When  he  heard  in  discourse  of  the  prepara- 


tions  of  Sri  Rama  to  invade  Lank,a,  he  instantly  ordered  the 
Commander  of  the  Array  to  prepare  himself  with  the  army  to 
join  the  band  of  Sri  Rama's  army  on  its  way  to  Lanka.  On 
another  occasion  when  he  listened  to  the  news  of  Ravana, 
carrying  off  the  wife  of  Sri  Rama,  he  instantly  stood  up  in  anger 
and  marched  South  and  reached  the  Sea  to  proceed  to  Lanka. 
When  he  reached  the  land's  end,  Sri  Rama,  pleased,  with  his 
devotee  appeared  before  and  told  him,  "  O  King,  by  the 
grace  of  God,  I've  killed  Ravana  myself  before  you  have 
arrived  here,"  and  disappeared.  Kulasekhara  felt  sorry  that  he 
could  not  be  of  any  use  to  the  Lord,  but  being  satisfied  that 
Sri  Rama  had  returned  with  his  consort  safely,  came  back  to  his 
Kingdom  and  celebrated  the  worship  of  Sri  Rama.  All  these 
exhibit  his  frame  of  mind  and  his  passionate  love  for  the  Lord. 

This  behaviour  of  the  King  was  not  liked  by  the  Courtiers 

and  the   Ministers.    They  intended    to   create  illwill    between 

him  and  the  Vaishnava  teachers   who   held  greater  sway  over 

him.    It  was  on  the  day  of  Sri  Rama  Navami  the  conspiracy 

was   hatched    by  the  displeased   members.     Tbe   Idol   of  Sri 

Padmanabha  was  decked  with  all  costly  jewels  for  the  occasion. 

It  was  found  then  that   one  of  the  jewels   was    missing.     The 

King  when  he  learnt  of  this  loss,  said  that  until  the  jewel  was 

restored    he    would    riot    worship.     The    courtiers    took    this 

opportunity  and  began   to  accuse  the  Vaishnavities    who   had 

the -favour  of  the  King,  and  told  him  that  they  were  responsible 

and  have  been  booked.    The   King  felt   sad  over   the  attitude 

taken  by  the  Courtiers  and  told  them  that  could  not  be  so.     He 

declared,  "  O  Ministers,  it  is  only  Sri  Rama  that  can  unveil  the 

truth.    He  knows  the   heart  of  every  one   of  us.     Now  I  ask 

you  to  subject  any  one  who  doubts  the  character  of  the  Vaishna- 

vites  to  an  ordeal.    If  it  is  proved  that  the    Vaishnavites  are 

wrong,    they   will   be  punished   and  if  is  not   so  proved,  the 

person  accusing  will  be   punished  severely."     He  then  ordered 

a  cobra  to  be  brought  and  thrust  into  a  vessel  and  told  them 

that    whoever  dares   to   accuse    the  devotees,    let   him  thrust 

his  hand  into  the  pot.  ,  If  he  is  true,   the  cobra    will   not  bite 

him."    He  then  prayed  the  Lord  to  sustain  his  ordeal.    When 

this  ordeal  was  announced  all   began  to   gaze  at    one  another 

and  none  ventured  out  to  thrust  his  hand,    for  fear  he  would 

be  dead  by   the  bite  of  the  cobra.    But   one   of  them   in  a 


dastardly  manner  thrust  his  hand  into  the  vessel  and  got  the 
bite  and  began  to  roar.  It  was  then  realised  that  the  Vaishna- 
vite  devotees  were  not  the  culprits.  Kulasekhara  than  began 
to  pray  Sri  Rama  who  heard  his  prayer,  relieved  the  pain  from 
the  sufferer  who  tendered  his  apology.  The  jewel  which  was 
kept  hidden  was  recovered  and  thus  the  test  was  proved. 
Kulasekhara  then  worshipped. 

Having  become  disgusted  with  the  type  of  life  of  a  King 
on  earth,  and  with  his  heart  and  soul  concentrated  on  the 
Divine  at  whose  lotus  feet  he  had  surrendered  himself  and  all, 
he  installed  his  son  on  the  throne  and  left  on  pilgrimage  to 
different  holy  places.  He  with  his  disciples  visited  Ayodhya, 
Haridwar,  Muttra,  Tirupati,  and  Sri  Rangam  and  at  the  feet 
of  Sri  Ranganatha  sang  his  glorious  Mukunda-mala  and  dedi- 
cated it  to  him.  At  every  shrine  he  adored  the  presiding  deity 
his  hymns  and  left  this  great  devotional  song  to  all  human 
beings  as  heritage.  Mukunda-Mala  is  a  wreath  of  forty  gems 
of  devotional  lyrics  of  this  Royal  Saint,  who  has  stressed  the 
path  of  Bhakti  for  the  realisation  of  the  Reality.  It  is  through 
this  work  he  has  pointed  out  the  Way.  He  has  sung  in  slokas 
the  heroic  deeds  of  Sri  Rama,  rapturous  songs  depicting  the 
love  of  the  gopis  towards  Sri  Krishna.  This  Saint  King  lived 
for  sixty  seven  years  and  finally  reached  the  adored  Feet  of 
Sri  Rama  and  came  to  be  known  as  Kulasekhara  Alwar. 


M  MBALAVANA  was  one  of  the  Siva  Bhakthas  who  went 
efcHs  by  the  name  of  Adiyars.  He  was  a  potter  in  Chidam- 
baram, the  earthly  abode  of  Lord  Siva.  Though  of  humble 
origin,  Ambalavana  loved  the  poor  and  revered  the  Saiva 
devotees  who  went  round  begging  for  alms.  On  an  elderly 
advice  he  went  to  the  extent  of  making  gifts  of  earthern 
begging  bowls  to  the  medicants  and  earned  their  blessings. 
Not  a  day  he  missed  the  darshan  of  the  Lord  Siva  in  the 
Temple.  Thus  he  led  a  very  pious  and  chaste  life. 

In  that  place  was  living  a  prostitute,  fully  accomplished  in 
learning.  Her  name  was  Kalavathi.  She  was  young  and 
beautiful.  She  came  to  know  of  the  greatness  of  Ambalavana 


and  intensely  pined  to  see  him,   and   was  wanting  for  the 
opportunity  to  contact  him. 

One  evening  it  began  to  rain  in  cats  and  dogs.  On  his  way 
home  having  been  caught  in  that  .rain  Ambalavana  had  to 
take  shelter  at  the  entrance  to  a  house  which  happened  to  be 
that  of  Kalavathi.  Kalavathi  having  come  to  know  from  her 
maid  servant  that  the  stranger  at  the  door  was  no  other  than 
Ambalavana,  Kalavathi  who,  all  the  time  bided  for  the  time 
to  come  into  contact  with  him,  seized  the  opportunity  and 
gracefully  walked  to  him,  invited  him  to  come  in  and  stay  on 
till  the  rain  stopped.  Ambalavana  accepted  the  wish  and  got 
inside  the  palatial  home.  By  her  pleasing  manners  she  entranced 
him,  and  he  accepted  from  her  hands  flowers,  fruits  and 
perfumes  and  suddenly  became  a  changed  man.  In  fact,  in 
those  circumstances,  he  fell  into  her  charms.  But  when  she 
finally  begged  him  to  accept  his  love  and  marry  him,  he  would 
have  yielded,  but  it  suddenly  flashed  to  his  mind  that  that  day 
was  religious  day,  the  festival  of  Ardra  in  the  temple  of  Siva, 
and  so  he  promised  her  that  he  would  visit  her  home  again  the 
next  day. 

Thus  with  all  his  changed  demeanour  scent  and  flowers 
and  gaudy  dress,  he  returned  to  his  own  house.  To  her 
amazement  his  wife  saw  the  sudden  transformation  in  him,  and 
she  learnt  from  him  all  that  had  taken  place.  She  was  a  true 
and  sincere  wife.  She  grieved  over  his  unexpected  conduct 
but  still  she  gave  consent  to  him.  But  the  fair  prostitute  had 
reserved  too  deep  a  place  in  his  mind  that  all  his  piety  and 
devotion  yielded  before  her  wiles.  He  neglected  his  wife's 
true  and  sincere  love  and  affection.  All  her  good  admonitions 
were  of  no  avail,  and  he  persisted  going  to  Kalavathi's  house. 

One  day  after  his  return  home  from  KalavathPs  house, 
by  his  sheer  lust  and  infatuation  he  made  advances  and  over- 
tures to  his  wife,  which  the  wife  realised  was  due  to  his  lust 
for  the  prostitute,  and  refused  his  company,  and  declared, 
"You  shall  not  touch  me  in  the  name  of  Tiruneelakantar." 
Ambalavana  had  such  a  reverence  to  this  majestic  name  of 
Lord  Siva,  whose  true  devotee  he  was,  that  he  atonce  opened 
Ms  real  eyes  and  his  folly  and  resolved  not  to  touch  his  wife 
nor  any  other  woman.  This  was  the  divine  moment  and  his 


true  wife  was  the  cause  to  open  his  intellectual  eyes,  In  spite 
of  this  physical  separation,  the  husband  and  the  wife  lived 
very  piously  and  the  secret  between  them  was  not  known  to 
the  people  of  that  holy  place.  When  next  time  he  visited  the 
house  of  Kalavathi,  he  refused  to  accept  her  wishes  and  began 
to  teach  her  the  glory  of  Lord  and  man's  purpose  in  life. 
Kalavathi  too  became  reformed  by  his  teachings. 

Thus  Ambalavana  and  his  wife  lived  in  piety  and  felicity 
and  celibacy  to  a  ripe  old  age.  Lord  Siva  became  pleased 
with  the  Potter's  devotion  and  He  wished  to  glorify  his 
devotee's  Bhakthi  to  the  world. 

One  day  there  called  on  Ambalavana  a  Siva  Yogi.  With 
his  usual  piety  to  the  Adiyars,  Ambalavana  received  the  Yogi 
and  offered  Arghya  and  Padya,  when  the  Yogi  was  about  to 
leave,  being  pleased  with  his  hospitality,  he  entrusted  the 
Potter  his  own  begging  bowl  and  requested  him  to  take  special 
care  of  it  and  return  it  to  him  when  he  demanded  it  again, 
after  his  return  from  his  pilgrimage.  Ambalavana  accepted 
to  do  that  small  service  to  the  Yogi  very  gladly.  He  had 
the  bowl  very  closely  concealed  in  his  house.  After  a  time 
the  Siva  Yogi  returned  and  demanded  his  begging  bowl. 
Ambalavana  went  to  the  spot  to  take  it  out,  but  he  was  aghast, 
for  it  was  not  there.  He  thought  it  had  disappeared,  for  he 
was  definite  that  no  thief  had  come  and  gone.  But  what  could 
he  do  ?  He  had  to  return  the  bowl  to  the  owner  according  to 
his  promises.  With  torments  of  agony  over  the  loss  he 
begged  at  the  feet  of  Siva  Yogi,  and  said  that  he  would  replace 
it.  This  the  Yogi  would  not  accept  saying,  "  1  do  not  want 
any  other  than  my  own  bowl,  even  if  another  be  of  gold." 
Ambalavana  requested,  begged  and  beseacb.ed  the  Yogi  in  all 
ways,  but  the  Yogi  would  not  listen.  He  thought  that  it  was 
all  the  work  of  God  and  began  to  pray  for  His  Mercy.  Then 
the  Yogi  said,  "  Swear  on  your  son  that  you  have  not  stolen 
the  bowl,  and  I  will  forgive  you."  How  could  he  do 
that,  he  had  no  children.  At  this  Siva  yogi  confirmed  him 
as  thief  and  dragged  him  and  his  wife  to  Temple  before  the 
Assembly  and  of  Wise  Brahmans  who  held  courts.  He  spoke 
to  them  of  his  case  and  finally  said,  "  I  will  be  satisfied  if  only 
Ambalavana  takes  the  hand  of  his  wife  and  bathe  in  the  sacred 
tank  and  say  that  he  is  not  guilty." 


Once  again  came  another  great  difficulty.  Ambalavana 
had  vowed  not  to  touch  his  wife  nor  any  other  woman.  He 
was  feeJing  said  at  his  miserable  plight  and  prayed  God  for 
His  protection.  "  I  cannot  do  it,"  he  pitifully  cried,  "  I  have 
vowed  not  to  touch  ray  wife."  At  this  all  began  to  wonder 
and  roared  in  laughter  for  it  was  a  strange  revelation.  He 
was  constrained  to  confess  his  past  transgression.  He  finally 
accepted  to  take  his  bath  with  his  wife.  While  in  the  tank 
he  did  not  touch  his  wife  but  they  both  together  held  a  bamboo 
stick  at  different  ends  to  denote  that  he  had  touched  her. 
When  they  both  thus  immersed  themselves  in  the  water  with 
that  connecting  rod  and  rose  up,  a  miracle  had  happened. 
They  both  became  younger  by  several  years.  At  once  the 
Siva  Yogi  transformed  himself  into  Lord  Siva  and  gave  darshan 
to  the  potter  and  his  wife,  blessed  them  long  life  of  fame, 
happiness  and  wedded  life. 

The  sanctity  of  Ambalavana  and  his  wife  was  made  known 
to  all  and  he  was  thenceforward  became  known  as  Tiruneela- 
kanta  Nayanar. 

(Continued  from  Page  32} 

"  Sravana  Vidhi  Vakyartha "  by  Ganapati  Sastri  has  been 
published  in  the  Diamond  Jubilee  number  of  the  Advaita  Sabha 

It  is  highly  regrettable  that  whereas  many  of  the  works 
written  prior  to  the  19  century  are  preserved  to-day  at  least  in 
manuscript  form,  many  of  the  books  written  during  the 
19th  century  and  later  have  been  lost  to  us  completely.  This 
seems  to  be  due  to  the  fact  that  as  the"  earlier  works  were 
written  mostly  on  Palm-leaves,  they  were  carefully  preserved 
while  the  later  works  have  been  written,  most  of  them,  on  paper 
(note  books)  with  a  view  to  get  them  printed  and  when~owing 
to  some  reason  or  other  it  was  not  possible  to  print  them,  the 
manuscripts,  not  being  properly  taken  care  of,  have  been 
destroyed.  .  . 

THE.  END.  '      •'•..•.•:•  ;  •••.-,•.   ,   :-  '-< 


Sri  Ananthanandendra  Saraswath! , 
Sri  Sivanarayana  Tirtha 

Sri  Sivanarayana  Tirtha  has  written  a  commentary  on  Sri 
Sankaracharya's  Sariraka  Sutra  Bhashya  called  Subodhini.  He 
has  written  also  two  other  works  called  Panchakosa  Manjari 
and  Panchakrosa  Yatra. 

Sri  Sridhara  Swami 

Sri  Sridhara  Swamy  is  said  to  belong  to  the  15th  century. 
He  has  written  a  commentary  on  Sri  Bhagavata  called  Bhavartha 
Dipika,  2.  a  commentary  on  the  Bhagavat  Gita  called  Subo- 
dhini, 3.  a  commentary^  on  the  Vedastuti  in  the  Bhagavata 
(skanda  10)  4.  a  commentary  on  Vishnu  purana  called  Atma 
Prakasa  and  5.  a  commentary  on  Hari  Bhakti  Sudhodaya.  All 
his  commentaries  are  full  of  Advaita  tenets  only. 

Sri  Sadasiva  Brahmendra  Saraswati 

Sri  SadaSiva  Brahmendra  Saraswati  was  a  great  Yogi.  He 
belonged  to  the  village  of  Tiruvisanallur  near  Tiruvidaima- 
rudur  in  the  Tanjore  District.  He  was  the  classmate  of  the 
famous  Ramabhadra  Dikshita  and  Sridhara  Venkateswara 
Dikshita  (familiarly  known  as  Ayyaval).  He  became  a  Brahma- 
jnani  and  many  miracles  are  said  of  him.  He  was  the  Guru  of 
the  Pudukkottai  royal  family.  He  attained  Siddhi  at  Nerur  on 
*  the  banks  of  the  Akhanda  Kaveri  and  his  Aradhana  is  celebrated 
there  every  year.  He  belongs  to  the  18th  century.  He  was 
the  disciple  of  Paramasivendra  Saraswati,  whose  Adhishtana 
is  in  Swetaranya  (Tiruvenkadu)  in  Tanjore  District.  He 
has  written  several  works.  They  are  1.  Advaita  Rasamanjari, 
2.  Atmavidya  Vilasa,  3.  Atmanatma  Viveka  Sangraha,  4.  Parama- 
hamsa  Charya,  5.  Bodharya  Prakaranam,  6.  Brahma  Tatva 
Prakasika,  a  Vritti  on  Brahma  Sutra,  7.  Sarvavedanta  Sara- 
sangraha,  8.  Siddhanta  Kalpavalli,  a  poetic  version  of  Appayya 
Dikshita's  Siddhanta  Lesa  Sangraha,  9.  a  commentary  on  the 
above,  10.  Yogasudhakaram  (Yogasutra  Vritti),  11.  Gita 
Sundara  and  12,  Navamanimala.  Besides  these,  he  is  said  to 
have  written  commentaries  on  some  of  the  Upanishads.  He 
has  also  written  some  Kirtanas  (songs)  both  Vedantic  and 
devotional.  A  work  called  Suta  Samhita  Sangraha  is  also 
attributed  to  him. 


Sri  Sway  amp  rakasa  Muni 

Sri  Sway  amp  rakasa  Muni  was  the  disciple  of  Sri  Kaivalya- 
nanda  and  Sri  Gopala  Yogindra.  He  seems  to  have  been  a 
contemporary  of  Sri  Nrsimhasrami.  He  is  the  author  of 
1.  Atmanatma  Viveka,  2.  Ekaslokivyakhya  3.  Tatwa  Sudha, 
a  commentary  on  Sri  Sankaracharya's  Dakshinamurthi  Stotra, 
4.  Panchikarana  Vivaranam,  a  commentary  on  Sri  Sankara- 
charya's Panchikarana,  5.  Rasabhivyanjana,  a  commentary  on 
Advaita  Makaranda,  6.  Haritatwa  Muktavali,  7.  Hastamalaka 
Sloka  Vyakhya  and.  8.  Pramanadi  Vibhaga  Sloka  vyakhya.  One 
of  the  Sishyas  of  Sri  Swayamprakasa  Muni  has  written  a 
commentary  on  Bhashya  Ratna  Prabha. 

Sri  Bhaskaracharya 

Sri  Bhaskaracharya,  was  also  called  Bhaskararoya  and 
Bhasurananda.  He  was  the  son  of  Gambhira  Raya  Dikshita 
and  Konamba  Devi.  He  was  born  in  Maharashtra  country. 
After  studying  for  some  time  at  Kasi,  he  came  to  the  south  and 
settled  on  the  Banks  of  the  Kaveri  in  Tanjore  District.  He 
studied  sastras  under  one  Gangadhara  Vajapeyi  of  Tiruvalan- 
gadu.  He  was  one  of  the  greatest  votaries  of  Sri  Vidya.  He 
attained  a  high  proficiency  in  all  the  sastras  as  will  be  seen  from 
his  works.  His  most  important  works  are  1.  Setubandha,  a 
commentary  on  Nityashodasikarnava  of  the  Vamakeswara 
Tantra,  2.  Varivasya  Rahasya,  3.  Sowbhagya  Bhaskara,  a 
commentary  onLalita  Sahasranama  4.  Ratnaloka,  a 'commentary 
on  Parasurama  Kalpa  Sutra  and  5.  Guptavathi,  a  commentary 
on  Durga  Sapta  Sathi  (1  to  4  works  on  Sri  Vidya).  Besides,  he 
has  written  many  works  on  Vedanta,  Mimamsa,  Dharma  Sastra, 
Nyaya,  Kavya,  Prosody  and  many  other  subjects.  But  most  of 
his  works  are  known  only  by  their  names.  He  was  a  good 
Advaiti.  In  his  Lalita  Sahasranama  Bhashya  he  pays  respects  to 
Sri  Sankaracharya  and  in  his  Bhavana  Upanishad  Vyakhya  he  has 
quoted  with  approval  Appayya  Dikshita's  sloka  *Nityam  Nirdo- 
sha  Gandham  *,  the  first  verse  of  Ratnatraya  Pariksha,  wherein 
it  is  said  the  difference  of.  Dharma  and  Dharrai  is  due  to  Maya 
alone.  Thus  he  seems  to  be  a  follower  of  Vivartha  Vada. 

Sri  Govinda  Dikshita 

Sri   Govinda   Dikshita   was   a  Karnataka  Brahmin   and  is 
said  to  belong  to  Vijayanagara  Kingdom.     He  spent  a  greater 


part  of  his  life  as  the  minister  of  the  Tanjore  Nayak  Kings. 
He  spent  his  last  days  in  Pattisvaram,  a  village  four  miles  to  the 
south  west  of  Kumbakonam  in  Tanjore  District.  He  was  the 
Minister  of  Chevvappa  Nayak,  Achuthappa  Nayak,  and 
Raghunatha  Nayak  of  Tanjore.  He  was  well-versed  in  Vedic  and 
Sastric  lore  as  well  as  in  Music  and  astrology.  It  is  not  clear  if 
he  has  written  any  work  on  Advaita  but  he  is  always  referred  to 
as  "  Advaita  Vidyacharya  "  and  seems  to  have  been  a  great 
teacher  of  Advaita.  Rajachudamani  Dikshita  in  his  Tantra 
Chudamani,  a  commentary  on  the  Mimamsa  Sutras  of  Jaimini 
referring  to  Venkata  Makhi,  the  son  of  Govinda  Dikshita,  says 

Yegnanarayana  Dikshita,  the  son  of  Govinda  Dikshita,  in 
his  Sangita  Ratnakara  refers  to  his  father  as  Advaita  Vidya 

flit  pISqj:  I) 

Venkata  Makhi,  the  second  son  of  Govinda  Dikshita  and  the 
author  of  Vartikabharana  (a  commentary  on  Kumarilabhatta's 
Tuptika  )  and  of  the  Musical  treatise  Chaturdandiprakasika 
says  in  one  of  his  Gitas  begining  "Arundhati"  that  his  father 
was  "Sankara  Avatara"  and  in  his  Gita  beginning  "Thathitham 
Thimi  Thimi  Gita"  speaks  of  his  father  as  "Sankara  Munimatha 
Pratishthapana  Kovida". 

(pages  950  and  755  of  Sangita  Sath  Sampradaya  Pradarsini, 
Ettiyapuram  Edn.)  thereby  indicating  that  Govinda  Dikshita 
established  the  Advaita  School  of  Sankara.  In  his  Chaturdandi- 
prakasika he  says  that  his  father  had  written  a  Musical  work 
called  Sangita  Sudha  Nidhi.  In  this  work  he  calls  himself  as  the 
son  of  Govinda  Dikshita,  Advaita  Vidyacharya. 

It  is   said    that    besides   Sangita   Sudha    Nidhi,   Govinda 
Dikshita  has  written  a  commentary  on  Kumarila  Darsana, 


a  work  on  Astrology  (referred  to  by  the  author  of  the  Tamil 
work  Thandava  Malai)  and  also  a  commentary  on  the  Sundara 
Kanda  of  Ramayana.  But  no  work  except  Sangita  Sudha 
Nidbl  (only  quotation)  by  Govinda  Dikshita  is  available  now. 
Appayya  Dikshita  in  his  Siddhanta  Lesa  Sangraha  mentions 
one  Advaita  Vidya  Acharya  in  four  places.  Whereas  he  refers 
to  other  authors  by  name,  he  is  referring  to  one  author  as 
Advaita  Vidyacharya  without  mentioning  any  other  name. 
Perhaps  this  may  refer  to  Govinda  Dikshita. 

Sri  Raju  Sastri  : 

Sri  Raju  Sastri,  (Thyagaraja  Makin)  was  the  native  of  Man- 
nargudi.  He  belonged  to  the  family  of  Appayya  Dikshita.  He 
was  a  versatile  scholar  in  all  the  Sastras.  He  studied  Tarka  Sastra 
under  Narayana  Yathindra  and  Muktavali  under  Gopalacharya. 
He  studied  Vyakarana  under  Chinnanna  Dikshita  of  Kumba- 
konam,  Mimamsa  under  Raghunatha  Sastri  of  Kumbakonam 
and  Vedanta  under  Swayamprakasa  Swami.  He  is  said  to  have 
written  about  30  Granthas,  the  important  ones  being  Sadvidya 
Vilasa  teaching  about  Sadvidya  of  the  Chhandogya  Upanishad 
and  Nyayendusekhara,  a  criticism  of  Nyaya  Bhaskaram,  a 
Vaishnava  Grantha.  He  was  borp  in  the  year  1813,  lived  to 
a  very  old  age,  and  died  in  the  beginning  of  the  20th  century. 

Sri  Ramasubrahmanya  Sastri  : 

Sri  Ramasubrahmanya  Sastri,  commonly  known  as  Rama- 
subba  Sastri  of  Tiruvisanallur,  was  the  son  of  Ramasankara 
Sastri  and  the  grandson  of  Aswathanarayana  Sastri.  He  was 
a  great  Mimamsa  scholar.  He  lived  towards  the  close  of  the 
19th  and  the  beginning  of  the  20th  century.  He  had  a  leaning 
towards  Vishnu.  He  is  the  author  of  many  works.  His 
Vedanta  works  are  :  1.  Sastraikya  Bhanga  Vada  and  2.  Chandrika 
Khandana,  a  polemic  work  criticising  Chandrika,  a  Dwaita 
work.  He  has  written  many  works  on  Purva  Mimamsa  and 
Dharma  Sastra. 


Sri  Subramania  Sastri : 

Sri  Subramanya  Sastri  was  the  son  of  Sri  Ramaswarai 
Sarman.  He  was  born  in  the  village  of  Kavasseri  in  Palghat 
Taluk  in  Malabar  Dt.,  in  the  year  1879.  He  studied  Nyaya 
under  Angadipuram  Subramanya  Sastri  in  the  Maharaja's 
Samskrit  College  at  Tiruppunithura,  Vyakarana  in  Kasi,  and 
Ganithasastras  under  Mundayal  Nambudri  in  Nilambur.  He 
then  migrated  to  Karur  where  he  died  in  1947.  He  has  written 
a  commentary  on  Bhamati  of  Vachaspati  Misra,  called  Bhamati 
Vivarana.  His  other  works  are  2.  Siddhanta  Ratnamala,  a 
commentary  on'  Tarka  Sangraha,  3.  Ghatabhashya  Vyakhya, 
4.  Sankhya  Tatwa  Kaumudi,  5.  Yogavachaspathya  Vyakhya, 
6.  Vyakarana  Sutra  Vritti  and  7.  Gunadinakariya  Vyakhya. 
Besides  these  he  has  written  commentaries  on  all  the  10 
Upanishads  except  the  Brhadaranyaka. 

Sri  Karungulam  Krishna  Sastri  : 

Sri  Krishna  Sastri  was  born  in  a  respectable  family  in 
Karungulam  on  the  banks  of  the  Tamraparani  in  Tinnevelly 
District  (Madras  State).  He  studied  Nyaya  and  Vedanta  under 
Sri  Harihara  Sastri  at  Chidambaram.  He  was  sometime  a 
teacher  in  Vedaranyam  Sastra  Patasala.  He  held  the  post  of 
the  Advaita  Sabha  Pandit  at  Kumbakonam  from  1912  to  1919. 
He  was  the  Principal  of  the  Chittur  Patasala  from  1919  to  1926. 
He  became  the  Principal  of  the  Sanskrit  College,  Mylapore, 
Madras  in  1927  and  held  the  post  till  1938.  He  took  sanyasa 
in  1939  and  attained  Siddhi  in  the  same  year,  He  has  written 
two  Advaitic  works,  Brahma  Sutra  Anugunya  Siddhi  and 

Adhikarana   Chatushtayi. 

In  his  Anugunya  Siddhi  he  tries  to  prove  by  a  consideration 
of  only  the  words  of  the  Brahma  Sutra  and  without  any  extra- 
neous authority,  that  the  Brahma  Sutras  support  only  the 
Advaitic  interpretation  put  upon  them  by  Sri  Sankara. 

Sri  Anantakrishna  Sastri : 

Sri  Anantakrishna  Sastri  is  an  important  writer  on  Advaita 
Vedanta.  He  was  born  in  1886  in  Nurani  in  Palghat  Taluk. 
_  After  studying  in  the  Chittoor  Patasala,  Cochin,  he  joined  the 
Chidambaram  Patasala  and  studied  Vyakarana  under  Sri  Hari- 
hara Sastri.  He  then  joined  the  Madras  Samskrit  College  and 
studied  Vedanta  and  Mimamsa  under  Panchapagesa  Sastri  and 


Venkatasubba  Sastri.  He  was  for  some  time  the  principal  of 
the  Samskrit  college  at  Kallidaikurichi,  He  served  as  a  Pandit 
at  the  Tirupati  Samskrit  College  from  1911  to  1917.  He. 
then  accepted  the  offer  of  a  post  of  a  lecturer  in  the  post- 
graduate department  at  the  Calcutta  University  and  held  that 
post  from  1917  till  his  retirement  in  1947.  He  has  made  a 
critical  study  of  all  schools  of  Vedanta  and  is  a  fluent  speaker 
in  Samskrit.  He  has  written  a  commentary  on  1.  Brahma 
Sutra  Bhashya  called  Prabha,  2.  a  commentary  on  Dharmaraja 
Adhwari's  Vedanta  Paribhasha  and  3.  a  commentary  on  Karma- 
pradipa.  Besides  these  commentaries  he  has  written  independent 
works  namely,  4.  Vedanta  Rakshainani  5.  Advaita  Dipika, 
6.  Advaita  Marthandam,  another  polemic  work  7.  Vivaha 
Samaya  Mimamsa,  8.  Abdhi  Yana  Nirnaya,  9.  Mimamsa  Sastra 
Sangraha,  10.  Sanatana  Dharma  Pradipa,  11.  Sowgandika 
Vimarsa,  another  polemic  work  and  12.  Sathabhushani,  in  reply 
to  Sathadushani  of  Vedantha  Desika. 

Sri  Bellamkonda  Ramarayakavi : 

•  ••--•'.  •"'••.  f 

,  Sri  Bellamkonda  Ramarayakavi  was  a  versatile  writer  of 
Andhra  Desa.  He  was  born  in  the  year  1875  in  the  village  of 
Pamidipadu  in  the  Narasaraopet  Taluk  in  the  district  of  Guntur. 
He  studied  Vyakarana  under  one  Purighaila  Rama  Sastri  and 
Nyaya  tinder  one  Purighaila  Subramanya  Sastri.  He  is  said  to 
have  been  an  ardent  devotee  of  Sri  Hayagriva  and  it  is  said 
that  his  Vedanta  knowledge  was  due  to  the  grace  of  Sri 
Hayagriva.  He  was  a  great  critic  of  the  philosophy  of  Ramanuja. 
He  has  written  more  than  100  works,  some  of  them  have  been 
published,  some  unpublished,  while  many  others  are  known 
only  by  their  names.  His  principal  works  are,  1.  Bhagavad 
Gita  Bhashyarka  Prakasika,  2.  Vedanta  Kaustubha,  3.  Sariraka 
Chathussutri  Vichara,  4.  Vedanta  Muktavali,  5.  Advaita  Vijaya, 
6.  Dehadehi  Bhava  Nirmulanam,  7.  Trimata  Samarthanam, 
8.  Advaitamrita,  9.  Vedanta  Sangraha,  10.  Vedanta  Dipika, 
11.  Vedanta  Dinakara,  12.  Vedanta  Tatwamrita,  13.  Advaitanya- 
matha  Khandanam  and  14.  Moksha  Prasada. 

Ayyanna  Dikshita. 

Ayyanna  Dikshita  was  the  disciple  of  Sridhara  Venfcateswara, 
otherwise  known  as  Ayyaval  of  Tiruvisanallur  near  Tiruvidai- 
marudur.  He  seems  to  have  been  the  son  of  one  Venkatakavi, 


author  of  Radha  Madhava  Samvada  and  other  works  and  the 
brother  of  one  Alagiri  Kavi,  He  says  he  was  an  expert  in  Vina 
and  also  in  Vedanta  Sastra.  He  seems  to  have  lived  in  the 
middle  of  the  18th  century.  He  is  the  author  of  Vyasa  Tatparya 
Nirnaya.  In  this  work  he  raises  the  question  "of  the  various 
interpretations  put  on  Vyasa's  Brahma  Sutra  by  Sri  Sankara, 
Bhatta  Bhaskara,  Yadavaprakasa,  Ramanuja,  Madhwa,  Srikanta 
etc.,  which  is  the  one  that  can  be  regarded  as  the  real  intention 
of  Vyasa  ?"  In  deciding  this  point,  he  adopts  a  new  procedure. 
He  says  that  a  proper  decision  in  this  case  cannot  be  given  by  a 
consideration  of  the  various  Srutis,  Yuktis  and  Bhashyas,  and 
following  the  example  of  Vedanta  Desika  and  Sudarsanacharya, 
he  takes  into  consideration  the  opinion  not  only  of  those 
who  are  Madhyasthas  (Neutrals),  i.e.,  who  do  not  belong  either 
to  Advaita,  Visishtadvaita,  Dwaita  etc.,  but  also  of  critics  of 
Vedanta,  namely  Kapila,  Kanada,  Gautama,  Patanjali  and 
Jaimini  and  also  Pasupatas  and  Pancharatras  and  shows  that 
Sri  Sankara's  Bhashya  which  is  Advaitic  should  be  regarded  as 
the  one  that  is  after  the  heart  of  Vyasa.  In  the  2nd  Parichcheda 
of  the  work  he  establishes  the  non-difference  (Abheda)  between 
Siva  and  Vishnu.  At  Venkatagiri  a  Vidvat  Sadas  seems  to  have 
been  held  where  he  threw  a  challenge  to  the  Pandits  and 
established  the  correctness  of  his  view. 

Sri  Narakantirava  Sastri  and  Ganapati  Sastri  were  two 
Vedantic  Scholars  who  lived  at  the  close  of  the  last  and  at  the 
beginning  of  this  century.  Both  of  them  are  reported  to  have 
written  many  Advaitic  works.  But  very  few  of  them  seem  to  be 
available  now. 

Sri  Narakantirava  Sastri  was  well-versed  in  Vedanta  as 
well  as  Tarka  and  Alankara  Sastras.  He  was  the  Pro- 
fessor of  Tarka  and  Alankara  in  the  Venkateswara  Sanskrit 
Patasala  at  Tirupati.  He  has  written  a  god  Tika  on  Vyasa 
Tatparya  Nirnaya  of  Annayya  Dikshita.  He  seems  to  have 
been  responsible  for  the  printing  and  publication  of  Tatwa 
chandrika  and  Virodhavaruthini,  two  learned  works  on  Advaita 
by  Umamaheswara  and  was  instrumental  in  getting  published 
Mahavakyaratnavali  with  its  commentary  Kiranavali  and  Tepata- 
chakrankana  Vidhvansanam.  He  was  also  the  author  of  Yati 
Sarvabhaunaopahana  in  praise  of  Sri  Adi  Sankara. 


Sri  Ganapati  Sastri  was  a  native  of  Painganadu,    a  village 
near  Mannargudi   in  the   Tanjore   District.     He  studied   Vya- 
karana,  Tarka  and  Vedanta  under  Sri  Raju  Sastri  of  Mannargudi. 
He  had  a  good   power  of  composing   poems    even    in  Ms  teens 
and  it  is  said  that  he  wrote  his   Kataksha  Sataka   when  he  was 
in  his  17th  year.     In   the   village   of  Konerirajapuram   on  the 
banks  of  the  Kirtiraan  lived  a  good   Asthika    gentleman  named 
Sambasiva   Ayyar.      He    established  the    Sri   Vidya  Press    at 
Kumbakonam  and  wanted  to  publish  a  series  of  Advaita  books 
•under  the  title   Advaita   Manjari   series.     For  this    purpose  he 
took  the  help  of  many   Sanskrit   Pandits   of  whom    Ganapati 
Sastri  was  one.     Sambasiva   Ayyar  wanted    Ganapati    Sastri  to 
come  and  settle  at   Konerirajapuram  itself  and   teach   students 
there.     Ganapasi  Sastri  accordingly   went   and    settled  at  that 
village.     In  Konerirajapuram,   in  addition   to   teaching  he  also 
continued  his  own   study  of  Vedanta   under   one    Pazhavaneri 
Swami.      One   Kandamangalam   Swami   had   written   2  books 
"Drishti  Srishti  Vada  "  and  "Advaita  Siddhanta   Guru  Chan- 
drika".     He  took  his   Advaiia  Siddhanta    Guru    Chandrika  to 
Raju   Sastri   and  requested   him  to  go    through    the    work  and 
make  any  suggestion   that  he  might  consider  necessary.     Raju 
Sastri  directed  Ganapati  Sastri  to  go  through  the  same.     In  the 
year,  1905,  the   Head  of  the  Dwaraka  Peeta  sent  from  Hubli  a 
set  of  seven  questions  in   Vedanta  to  be  answered  by  Pandits  in 
the  land.     Ganapati  Sastri   sent  his  answers.     His   answer  was 
decided  to  be  the  best  and  he  was  conferred  the  title  of  Vedanta 
Kesari.     On  account  of  his   vast  learning  the  title   "Kachchapi 
(Saraswati)"  Was  also    conferred   upon  him  by  Kerala   Varma. 
He  is  reported  to  have   written   works   on  almost   all  subjects. 
But  most  of  them  are  known  only  by   their   names.     Very  few 
are   now  available.      Among    his   works    may    be    mentioned 
(1)  Mukura,  a  commentary  on  the  Vaidikabharana  (Published  by 
the  Annamalai  University),  (2)  Druva  Charita,  (3)  Thatathaka 
Parinayam,     (4)  Jiva  Vijaya  Champu,     (5)  Kataksha  Satakam, 
(6)  Thuraga   Sathakam,     (7)  Nairgunya    Siddhi,     (8)  Gururaja 
Sapthathi,      (9)  Kenopanishad    Vrithi,     (10)    Isavasyopanishad 
Vrithi,     (11)  Atha  Sabtha   Vicharam,     (12)  Partha  Praharam, 
(Vyakarana)  and    (13)  Sariraka    Mimamsa  Rahasyam.      He   is 
said  to  have  written  about    100  works.      He   was  the    Sabha 
Pandit  of  the  Advaita  Sabha,   Kumbakonam.     A  small  note  on 

(Continued  at  Page  24) 

P.  V.  Ramanujaswami,  M.A.,. 

characteristic  features  of  Hinduism  are  :  1.  it  does  not 
admit  conversion  and  2.  it  is  not  opposed  to  any  other 
religion.  A  man  is  a  Hindu  by  birth  and  not  by  assumption  of 
Hinduism ;  a  non-Hindu  cannot  be  converted  into  a  Hindu. 
So  a  Hindu  if  he  leaves  Hinduism  and  embraces  any  other 
religion,  he  is  lost  once  for  all  and  he  can  never  again  become 
a  Hindu.  This  is  because  our  people  realised  the  importance 
of  religion  for  the  life  of  a  man.  The  life  of  a  man  without 
religion  will  be  a  frustrated  life.  In  this  world  of  misery 
and  pain,  the  only  solace  that  man  can  find  is  in  religion. 
This  gives  us  encouragement  and  makes  life  worth-living  for 
us.  So  none  should  abandon  religion. 

Again  Hinduism  does  not  consider  any  other  religion  as 
its  rival.  Hinduism  does  not  say  that  Hindus  alone  are  saved 
by  God  and  that  the  followers  of  other  religions  are  doomed 
forever,  as  some  other  religions  say.  So  it  is  the  duty  of  the 
followers  of  other  religions  to  convert  people  into  their  religion 
if  they  want  to  save  them.  But  Hinduism  says  that  Hindus 
can  be  saved  and  the  followers  of  other  religions  also'can  be 
saved  in  their  own  way.  That  is  why  Hindus  do  not  think 
conversion  is  necessary  for  a  man.  In  whatever  form  a  man 
worships  God,  he  is  sure  to  attain  salvation,  provided  he 
sincerely  worships.  Hinduism  lays  more  stress  on  sincerity  of 
purpose  than  on  the  form  of  worship.  Hinduism  says  that 
even  people  who  worship  other  Gods  attain  salvation.  Nay 
more,  it  says  that  people  who  worship  other  Gods,  worship 
the  same  God '  as  Hindus  worship,  in  another  form.  So 
Hinduism  is  not  only  not  antogonistic  to  "eny  other  religion 
but  embraces  all  other  religions  and  says  that  others  too  are 
worshipping  the  same  Gods.  So  every  other  religion  in  the 
world  is  only  Hindu  religion  in  a  different  form. 

The  Hindu  religion  is  a  universal  religion  in  another 
respect.  Although  the  manner  of  worship  is  prescribed  in 
Hinduism  in  a  particular  manner  and  every  Hindu  is  required 
to  follow  it,  still  it  lays  stress  on  some  good  qualities  in  man 
and  says  that  without  them  he  cannot  be  saved.  The  Varna- 
srama-dharma  is  fixed  by  strict  rules  and  penalties  are  pres- 
cribed for  their  violation.  Varnasrama-dharma  is  only  an 
aspect  of  social  economy  and  should  not  be  considered  as  hard 


and  fast  rules  fixing  the  superiority  and  inferiority  of  castes  or 
classes.  Conceived  in  this  way,  the  Varnasrama-dharma  cannot 
be  considered  to  be  derogatory  for  any  society.  Apart  from 
this  Varnasrama-dharma,  Hinduism  requires  every  one  of  its 
followers  to  develop  certain  qualities  of  the  soul  which  have 
immense  power.  These  are  as  follows :-— 

1.  Cleanliness  (of  body,  mind  and  speech) 

2.  Discrimination  (of  good  and  bad,  of  soul  and  body) 

3.  Straightforwardness  (of  mind,  speech  and  action) 

4.  Truthfulness  (for  the  good  of  all  beings) 

5.  Equality  (of  one's  own  and  others'  good  and  bad) 

6.  Satisfaction  (with  what  one  has) 

7.  Restraint 

8.  Gift  (dana)  (Giving  what  one  has) 

9.  Leaving  (tyaga)  what  is   not  conducive  to  one's  good. 

10.  Pity  (daya) 

11.  Gentleness 

12.  Shame  (to  do  bad  deeds) 

13.  Patience  (to  bear  the  pain  caused  by  others) 

14.  Boldness  (to  face  misfortune) 

15.  Purity  (of  mind  and  body) 

16.  Faith  (in  the  words  of  superiors) 

17.  Penance   (to  make  the  body  fit  for  performing  duties) 

18.  Firmness  (in  doing  good  deeds) 

19.  Indifference  (to  objects  causing  pain  and  pleasure) 

The  list  is  not  exhaustive  but  only  indicatory ;  several 
other  good  qualities  are  enumerated.  Possession  of  these 
qualities  is  considered  to  be  more  important  than  following  the 
rules  of  religion.  A  man  possessing  these  qualities,  even  if  he 
does  not  strictly  follow  the  rules  of  conduct,  is  considered  to  be 
superior  to  another  who  strictly  follows  the  rules  of  religion 
but  does  not  possess  these  qualities.  Are  these  qualities  peculiar 
to  Hindus  or  can  be  possessed  only'  by  Hindus  ?  They  are 
universal  qualities  and  a  religion  which  lays  stress  on  them 
can  certainly  be  called  a  universal  religion.  If  Hindu  religion 
which  embraces  the  followers  of  all  other  religions  and  which 
lays  stress  on  good  qualities  in  preference  to  rules,  cannot  be 
called  a  universal  religion,  what  other  religion  cart  lay  claim- 
to  the  name  ? 

(Continued  at  Page  39} 

Sri   T.  K.  Gopalasvvami  Aiyangar,  M.A.  ^ 

5W:    55. 
(Visvatirthaghaharine  namah); 
Surrender  unto  Lord  Srtnivasa  who  extinguishes 
all  the  sins  of  all  the  water  spots. 

H:  |   56. 

(Tirthasvami  sarassnata  raanujabhishta  dayine  namah). 
Surrender  unto  Lord  Srinivasa  who  confers  boons  on 
all  the  human  beings  consequent  upon  the  baths  taken 
by    them     in    the    Svamipushkarini    (tirthasvamini). 

!>HESE  two  epithets  put  together  bring  out  the  efficacy  of 
the  holy-water  spots  (Tirthas)  on  the  one  hand  and  the 
supreme  potency  of  the  Svamipushkarini  or  the  master-tank  on 
the  other.  It  is  acknowledged  in  the  Hindu  Mythology  that 
the  water-spots  and  rivers  however  holy  they  might  be,  become 
polluted  by  the  sins  left  off  by  the  people  by  their  plunges  into 
them  and  that  they  should  get  themselves  consecrated  by  their 
contact  with  some  other  river  or  ford.  That  even  the  greatest 
River  Ganges  also  seeks  her  remedy  in  the  Godavari  for  conse- 
cration is  dwelt  upon  by  Sri  Vedanta  Desika  thus  : 

The  fact  that  the  fords  become  polluted  and  consequently  ten- 
dered impotent  to  purify  the  persons  who  take  baths  in  them  can 
be  traced  to  the  Yajur  Veda  where  the  sons  of  the  sage  Angiras 
consecrated  the  waters  of  the  fords  by  depositing  into  them  their 
personal  power  of  consecration  and  penance  (€terT  and  cTW) 
and  thereby  rendered  them  highly  potent  and  efficacious.  It  is 
stated  in  the  same  Veda  that  even  sipping  of  the  water  conse- 
crated by  the  sons  of  the  sage  was  conducive  to  the  internal 
purification  and  that  the  person  who  sipped  was  qualified  to 
render  others  pure.  The  Vedic  passage  runs  thus. 


Yajurveda  —  7-2-1-4). 

Similarly  it  is  proved  in  the  above  two  epithets  that  th 
fords  or  Tirthas  on  the  holy  hill  got  themselves  re-consecrate< 
by  their  contact  with  the  waters  of  the  Svamipushkarini,  01 
whose  bank  the  Lord  sported  with  His  consort  Lakshmi. 

II  ; 

That  the  Lord  on  .the  hill   delegated  the  power  of  consecration  , 
to  the  Master  tank.    (Svamipushkarini),   is  found   described  in.,, 
the  Brahma  purana,  where  a  detailed   account  of  the   genesis  ofV 
the  said  tank  is  given.     The  anecdote  runs'  thus.     Once  King  : 
Dilipa  met  sage  Durvasas  on  the  holy  hill  and  requested  him  to 
give  an  account  of  the  importance  connected  with  the  hill  and  of;; 
the  Lord  presiding  over  it.     Dilipa  was  roused  by  the  curiosity 
to  note  that  the   Lord  had  chosen  a  spot   only  on  the  bank  of  » 
the  Svamipushkarini  to  the  entire   exclusion  of  more  beautiful 
spots    on  the    holy    hill  abounding  in     Tirthas   throughout.,- 
Durvasas  explained  that   Lord   had  special   attachment  to   the 
said  tank  on  account  of  His  being  responsible  for  its  very   crea-j 
tion.     Durvasas  explained  that  once  River  Saraswati  attempted- 
to    become    the    queen    of    all    the     water-spots  (  rO*fenfrnft  )  * 
so  as  to  exercise   her  suzerainty  over  them  .     As    ill  luck  would;;; 
have  it,  a  sage  by  name   Pulastya  who  practised  penance  on  her, 
bank  was  not  duly  honoured   by  her   on  account  of  her  utter 
disregard  for  him  and  treatment  as  a  son.       But   Pulastya   who; 
was  much  enraged  pronounced  an  imprecation   that  she  could? 
never  become  the  queen  of  the  fords  and   added   that  she  could?; 
never  become  a  rival   to  the   Ganges   who  possessed  a   speciaj 
qualification   of  being  intimately  attached  to  the  Lord's  feet. 
But  Sarasvati  who  could  not  tolerate  the  insult  retaliated  by  ; 
expressing  that  demons  would  be  born  in.  his  race  rendering  dis-; 
service  to  the  Lord.    Then  Pulastya  appeased  her  and  managed,; 
to  withdraw  the  curse  with  an  amendment  that  the  last  member^ 
of  the  race  would  be  bora  as  a  Vaishnava,  Vibhishana  by 


and  rule  the  kingdom  for  a  Kalpa.  Then  again.  River  Sarasvati 
pursued  her  mission  and  ultimately  prayed  to  Lord  Srinivasa  to 
grant  her  the  boon.  The  Lord  interpreted  the  imprecation  of 
Pulastya  that  Sarasvati  was  denied  the  title  "the  queen  of  rivers" 
and  not  the  queen  of  Pushkarinis  or  water-spots  and  added. 
'*  Oh,  Sarasvati,  these  fords  on  the  holy  hill  which  are  three  and 
half  crores  in  number  seek  refuge  in  Me  for  consecration  and 
purification  from  the  sins.  Thou  shalt  be  the  queen  of  all  the 
water-spots  and  an  efficient  agent  to  remove  all  the  sins  of  the 
fords  which  they  accumalated  consequent  upon  the  baths  taken 
in  them.  These  fords  will  contact  Thy  waters  in  the  month  of 
Dhanus  in  the  early  hours  of  the  morning  on  Suklapaksha 
Dvadasi  day  and  get  themselves  cleansed  of  the  sins.'* 

51*1$  3]Sr  ?r  ftft^;  11 

%  i 



Even  in  the   Vamana    purana,  we   find   the   same  account 
repeated  as  follows  in  respect  of  the  greatness  of  the  said  cank. 

sWNf  ^nfeft  ft 

From  the  anecdote  narrated  by  Durvasas  and  from  the  account 
stated  in  the  Vamana  Purana,  it  is  quite  obvious  that  the 
Svamipushkarani  is  no  other  than  River  Sarasvati  who  had 


been  awarded  the  title  ^r%  g^oft  in  the  sense  o 
(mistress  of  all  the  holy  tanks)  by  the  Lord  and  rendered 
highly  potent  to  consecrate  even  the  holy  fords  and  remove  the 
sins  of  the  devotees  who  plunge  in  her  waters.  Even  to-day 
on  Vaikuntha  Dvadasi  day  which  is  popularly  designated  as 
Mukkoti  Dvadasi,  in  the  History  of  Tirumalai,  the  Disc-Deity 
(Chakra)  is  dipped  in  the  waters  of  the  Pushkarini  on  Sukla- 
paksha  Dvadasi  day  to  commemorate  the  prominent  part  played 
by  the  Svamipushkarini  in  consecrating  the  waters  of  all  the 

The  epithet  ^^sf^TCrRot  also  allows  the  interpretation 
that  the  Lord  on  the  hill  removes  the  sins  of  all  Tirthas,  or 
Acharyas  or  Bhagavatas  who  surrender  unto  Him.  Kalidasa 
defines  in  the  sixth  canto  of  Kumara  Sambhava  thus. 

^mf^cmiFg:  aFs  cft§  s^sj^  I 

(Wiseman  declare  that  to  be  a  holy  place  (HM)  which  is  resorted 
to  by  worthy  persons).  Hence  worthy  persons  who  resort  to 
the  said  hill  cannot  be  different  from  the  great  Bhagavatas  and 
Acharyas  who  dive  fathoms  deep  in  the  ocean  of  His  grace  and 
revel  in  His  company.  The  epithet  can  therefore  be  interpreted 
to  signify  Him  who  is  ever  alert  to  extinguish  the  sins  of  Bhaga- 
vatas and  Acharyas  who  seek  refuge  in  Him.  That  the  Lord  is 
always  cautious  to  remove  the  sins  of  His  devotees  (Bhagavad 
bhaktas)  is  clearly  pointed  out  the  great  saint  Tirumangai  Azvar 
in  the  course  of  his  description  of  the  Avatar  of  the  Lord  taking 
three  strides  (  fefRBpg  )  thus. 


HTL..n'SS>LD  IBLEGSr  pLD(t)ff6isr^LtiSt 


(Ou.  0.  10.  6.  5.) 

That  Svamipushkarini  tirtha  confers  all  boons  can  be  traced 
to  the  Yaraha  purana  (38th  Adhyaya)  where  King  Sankha  is 
described  to  have  regained  his  regal  glory  by  taking  a  bath  in 


the  said  tank.  It  is  stated  that  even  Lord  Rama  who  was  in 
the  guise  of  Kshatriya  attained  sufficient  strength  to  conquer 
Ravana  only  by  His  bath  in  the  same  tank.  It  is  also  narrated 
that  King  Dasaratha  also  begot  sons  by  taking  a  plunge  in  the 
waters  of  the  Svamipushkarini. 

Thus  in  the  light  of  the  above  anecdotes,  it  can  be  conceded 
that  the  epithets  on  hand  prove  that  the  Lord  presiding  over 
the  hill  renders  all  the  tirthas  free  from  sins  through  the  master- 
tank  Svamipushkarini  and  confers  boons  on  all  the  devotees 
who  plunge  in  the  waters  of  the  said  tank. 

(Continued  from  page  34) 

Again  Hinduism  is  not  a  religion  founded  by  one  man. 
Christianity  was  founded  by  Jesus  Christ,  Mahommadanism 
by  Mahommad,  Buddhism  by  Buddha,  Jainism  by  Jina,  etc. 
In  this  way  Hinduism  has  no  one  founder.  It  is  based  on  the 
experiences  of  several  generations  of  Rishis.  So  it  is  not 
vitiated  by  the  defects  of  individuals.  However  wise  and 
learned  a  man  may  be,  he  is  not  free  from  certain  ideosynchro- 
sies  and  it  is  not  perfectly  right  to  depend  entirely  upon  him. 
But  there  is  no  such  danger  in  Hinduism.  Its  foundations 
are  laid  in  the  Vedas  and  not  in  the  teachings  of  a  single 
individual.  So  Hinduism  is  not  a  personal  religion  but  a 
communal  religion.  So  its  origin  cannot  be  pointed  out.  It  is 
as  old  as  the  community  and  did  not  start  with  one  at  a 
particular  time  in  the  community.  So  it  can  be  called  universal 
in  that  way  too. 


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§  I 


I.     Please  REMEMBER  that  7  irumalai  Hill  is  a  very  sacred  place  and 
Sree  Venkateswara,  a  powerful  force. 

2.  Please  RESPECT  ancient  customs  and   established   usages,    when 
you  are  on  the  Hills. 

3.  WEAR  NO  BOOTS  OR.  SHOES — a  sort  of  penance.  The  Hill  area  is 
considered  holy. 

4.  WEAR  NO  FLOWERS — all  flowers  are  for  God  only. 

5.  AVOID  SMOKING,  or  carrying  any  article  for  smoking. 

6.  AVOID  SPITTING,  chewing  belel  and  tahacco. 

7.  AVOID  TAKING  MEAT,    fish,    eggs,  flesh,    <  >r    drinking  toddy    or 
arrack  or  any  other  intoxicant. 

8.  TAKE  BATH  and  wear  clean  clothes  before  you  enter  the  shrine. 

9.  AVOID  RUSHING  in  for  darsanam    and    take  your  cliance  in  the 
Queue  and  allow  chance  for  every  one. 

10.  AVOID    LOUD    CONVERSATION     or    demonstration  which    would 
derogate  the  solemnity  of  worship. 

11.  RESPECT  AND  PROMOTE  the  sentiments  of  pilgrims. 

12.  BEWARE  OF  BOGUS  PANDAS  or  dalalis  who  are  likely  to  mislead 
you  in  the  performance  of  your  vows  and  disposal  of  offerings' 

13.  GIVE  YOUR   OFFERINGS    in    the     Temple    Office    and   demand 

14.  DEPOSIT  ALL  YOUR    Hundi  offerings  in  the  Hundi  or  Koppera 
,   at  the  Ban  gam    Vakili    or  Golden  gate.     Otherwise  your  vows 

will  not  be  fulfilled. 

15.  ASK  FOR  AND    OBTAIN      all    information    and    particulars    from 
the  Pilgrim  Guides,    Choultry   Superintendents,    and     Temple 
Managers.      They  are  always  at yoitr  service. 

16.  FORWARD  COMPLAINT  or  suggestion   to    the  Executive  Officer, 
T.  T.  Devasthanams    for    action    and    it    would    he    promptly 
attended  to 

.—  Contributions  oj  articles  not  mart  than  a  foolscap  page  of  typewritten 
matter  in  English  on  Sree  Venkateswara  and  the  experiences  of  the 
YATHRA  will  be  gratefully  accepeted  by  -the  EDITOR  Jrom  the 
devotees  and  pilgrims  to  Tirumala.  The  articles  are  not  returnable. 
The  Editor  reserves  the  ttght  to  include,  alter,  modify  or  reject  them 
as  time  and  space  will  permit. 



Rs.  Rs. 

Harathi  each  ...        1 


1     Thomalaseva  ...  13           4.    Pulangi                        ....          1 

2,  Arcbana  ...  7            5,    Abhishekam               ...          1 

3,  Ekantaseva  ...  13 

Note: — For  (1)  and  (3)  five  persons  will  be  admitted  for  each  ticket  ;  atid 
for  (2)  ouly  four  persons  for  each  ticket  ;  and  for  {<))  and  (5) 
admission  is  for  each  ticket  holder  only. 

(u)  SEVAS.  Rs.  Rs. 

1.  Am  a  n  Iran  u  I  sa  vain  ...  100  7.  Japhara  Vessel  65 

2.  Pulangi  ...  60  8.  Sahasrakalasa 

3.  Abhishekam  ,,.  450  Ahhishekam      ...  1500 

4.  Gambhura  Vessel  .  250  9,  !  iruppavada-Fuli     ...  2000 

5.  Civet  Vessel  ,  85  tO.  Tiruppavada-Partial    .  1000 

6.  Musk  Vessel  50  11.  Abhisheka  Kovil  Alvar.    500 

Note  : — (I)  10  persons  will  be  admitted  during  the  services  of  i  hotnala 
and  Archana  in  the  morning,  and  for  Ekautha  Seva  during  the 
night  for  the  day.  They  will  also  be  given  Pongali  prasadam 
in  the  noon  and  DoSalu  in  the  night  after  Nivedana.  One 
Rupee  has  to  be  paid  for  Datham  additionally. 

(2)  During  this  service,  10  persons  are  admitted  for  Darsanam. 

(3)  to  (7)  For  all  these  sevas  only  10  peiscms  are  admitted  for  Abhi- 
sheka  Samauulu  will  be  given  in  the  hands   of    the  party   for 
being  taken  into  the  Bangaru  Vakili  with  the    procession:    for 
other  items  4  to  7,  the  particular  items  only  will  be  given  in  the 
hands  of  the  party  for  similar  purposes.    Sri  vari   Prasadamsof 
Tittham  Chandanam  and  Sree  Padarenu  will  be  given. 

(P)  t*.-  (11)  These  are  a  day's  function  each  and  the  party  will  be 
given  prasadams.  Vada  Laddu,  Apparn,  Dosai  etc.,  besides 
Vastra  Bahumauam  at  the  end  of  the  functions. 

GENERA.X,:  Additional  one  Rupee  has  to  be  paid  for  Dattain  and  Harathi 
purposes  as  per  custom  as  occasions  demand. 

(iii)  UTSAVAMS.  Rs.      .  Rs. 

1.  Vasantotsavam  ...  2000  Big  Sesha  .,„       62 

2.  Brahmotsavam  1st  Cl.    1500  Sarvabhxipala  .„,       62 

„                2nd  ,,  750             Suryaprabha  ...  62 

3.  Kalyanotsavam          ...  500             Pall  aid  ...  62 

4.  Vabanaseva  with    dia-  Silver  Garuda  ...  32 
mond      coat-of    mail  Chinna  Sesha  .„  32 
Kalpavriksha    <r  Chandraprabha  ...  32 
Sarvabhupala.             .„,  72              Elephant  ...  23 


Rs.  Rs 

5.    Vabanaseva  wi  th  on  t  Horse  Valianarn        ...       33 

diamond  coat-of-mail.  Lion  ,,  ...       32 

Goldoa  Garuda     ...       62  Swan  „  .          3* 

Kalpavriksha  ,,.        62  Silver  Tiruchi  32 

Note: — (1)  Vasantotsavam: — Conducted  for  ten  days  or  lesser  number  of 

days  as  per  the  convenience  of  the  party.   Vastra  Bahuinanam, 

Chandanam  and  Sree  Padarenu  etc.,  will  be  given  to  the  party. 

(2)  Brahmotsavam :— For  1st  Class.  20  persons   and  10  persons  for 
the  second  class  of  Brahmotsavam  will  be  admitted  forTomala 
Seva,  Archana  and   night    E)kantha   Seva,    each    day    of   the 
performance  of  the  Utsavam— which  may  be  conducted   for  8 
days  or  a  lesser  no  according  to  the  convenience  of  the  party. 
Pongal  and  Dosalu  will  be   given  to   the  party  on   days  of  the 
Utsavam.    At   the   end,   Vastra  Bahumanam   Sree  Vari  Prasa- 
dams  of  Sandal  and  Sreepadarenu  will  be  given. 

(3)  Celebration  of  marriage; — At  the  close  of  the  function  Vastra 
Bahumanam,  Thirtham,  Chandanam,  Sree  Padarenu  etc..  prasa- 
danis  will  be  given   as  per  mamool  besides  Laddu,   Vadas 
Appams,  Dosalu  and  fopd  prasadams. 

(4)  The  Vahanam  Sevas:— Besides  the  payment  of  the  schedule 
rates,  the  worshipper  is  bound  to  pay  Re.  I/-  for  each  Vaha- 
nam  additional  for  IHarathi.   One  Vada  or  one  Manoharam  will 
be  given  to  the  Grihastha  for  each  Utsavam. 

,  :  Additional  one  Rupee  has  to  be  paid  for  Dattam  and   Harathi 
purposes  as  per  custom  as  occasions  demand. 


















Pongali                       ,  . 











Note  :~-  Prasadaras  will  be  given  to  the  party  after  Nivedanam. 




Rs.  - 








Vsda                           ;, 









Jilebi                               .. 






Ukaya  Chatni,  (the  fruit 




must    be    supplied    by 




the  pilgrim) 


Note:—Foi  each  of   the  offerings,   SO  Paniyarams  will  be  given  to  the 
Grihastha  who  pays  for  it. 


Karma,  Gnana  and  Bhaktl  taught  in  the 

Upanishads  and  the  Scriptures. 
K.  Srinivasan,  P.  R.O.,  Southern  Railway. 

ff  N  the  Isavasya   Upanishad,    karma  is  taught  and  also  gnana. 
In  the  first  two    sentences  of  this    Upanishad  both    Gnana 
and  Karma  are  taught. 

Whatever  there  is  changeful  in  this  ephemeral  world  all 
that  must  be  enveloped  by  the  Lord.  By  this  renunciation 
support  yourself.  Do  not  covet  the  wealth  of  anyone. 

Only  performing  scripture-ordained  works,  should  one 
desire  to  live  a  hundred  years.  Thus,  and  in  no  other  way,  can 
you  be  free  from  the  taint  of  evil  deeds,  as  long  as  you  are  fond 
of  your  human  life. 

This  Upanishad  lays  down  two  paths  for  spiritual  aspirants 
one  for  the  Gnanins  or  those  who  are  the  exclusive  adherents  of 
the  path  of  knowledge,  and  the  other  for  those  who  have  not 
attained  the  necessary  internal  development  needed  to  renounce 
desires  and  adopt  that  exalted  way.  The  rest  of  the  Upanishad 
has  in  view  all  other  persons  who  are  bound  to  the  world  by 
the  desire  to  enjoy  it.  These  men  who  are  attracted  by  the 
things  of  the  world,  worship  God  as  a  Person  with  the  aim  of 
securing  through  His  grace  worldly  happiness  and  spiritual  bliss. 

Once  the  Mahratta  emperor  Sivaji  was  asked  by  his  Guru 
Ramdas  who  rules  the  Maharatta  empire.  Sivaji  replied  that 
he  ruled  the  Maharatta  empire.  Ramdas  took  Sivaji  to  a  hill 
and  showed  how  toads  got  drinking  water  though  inside  the 
hill  and  asked  Sivaji  who  made  provision  for  the  toads.  Sivaji 
said  god  provided  the  Toads  with  food  and  water.  Ramdas 
thus  said  to  have  taught  Sivaji  that  he  must  surrender  Ahamkara 
and  Mamakara.  This  Upanishad  teaches  a  similar  lesson. 

In  the  Taitreya  Upanishad,  some  emphasis  is  laid  on 
Karma,  in  the  performance  of  ones  duty  or  it  may  be  called 



Charter  of  Duties  of  the   Grihasta  and   for    all    those  who  are 
leading  the  householder's  life. 

Honour  thy  mother  ;    honour  thy  father,   thy  preceptor  thy 
guests  etc. 

Dont's  :—  One  should  not   abandon  truth  justice  pious   deeds 
welfare  prayers  to  the  gods. 

In  the  Mandukya  Upanishad,  the  highest  Guana  is  taught. 

3|?OT^&M^^*I^^  I 

The  supreme  being  cannot  be  seen  argued  about,  formless 
cannot  be  comprehended  and  the  only  (self)  Atma  pervading 
the  Universe. 

In  the  Tripatviboothinarayanoupanishad,  which  is  the 
54th  from  among  the  120  Upanishads,  it  may  be  said  that 
Bhakti  to  Lord  Vishnu  is  taught. 

Sri   Ramanuja's  introduction  to   Gita  is   an   example   of 

The  Lord  of  Wealth,   the  single  seat  of  all    auspiciousness, 
opposite  of.  all  undesirable  unauspiciousness,  form  of   pure  bliss 


identical  with  unlimited  knowledge,  different  from  all  objects 
other  than  His  own  ;  the  extensive  ocean  of  collections  of  all 
innumerable  auspicious  qualities  like  the  transcendental  know- 
ledge which  is  primary  and  limitless,  strength,  overlordship 
valiance,  force  and  lusture. 

Sri  Ramanujacharya's  introduction  to  Gita. 

In  order  to  give  an  idea  of  Saguna  Brahman  there  are 
splendid  descriptions  given  in  this  work  in  order  to  enable 
Upasana  and  concentration.  For  instance  : 

Manifesting  his  transcendental  physical  charms  and  qualities 
and  qualifications  like  tenderness,  brings  forth  to  light  the 
doctrine  of  supreme  devotion  as  developed  through  Gnana  and 
Karma  (Knowledge  and  Sastric  duty)  pertaining  to  himself  as 
enunciated  in  the  Upanishads  as  the  sole  instrument  of  emanci- 
pation which  is  in  the  nature  of  the  final  ambition  in  the 
human  values  of  life,  under  the  pretext  of  encouraing  the  sons 
of  Pandu  in  the  battle. 

In  the  Rahasyatrayasara,  Vedanta  Desika  refers  to  Bhakti 
discriminate  knowledge  is  taught. 


The  God  Hayagriva  is  the  object  of  Upasana  by  Vedanta 
Desika  the  author  of  Rahasratrayasara  and  with  all  the  espride- 
corps  for  the  love  of  the  platoon  called  Sri  Vaishnava  society 
this  sloka  was  written  as  a  dedication  to  Lord  Hayagriva. 
Visishtadvaita  Acharyas  are  fed  up  with  the  discussion  of 
Karma  and  Gnana.  There  are  those  who  are  attracted  by  the 



things  of  the  world,  follow  the  householders  path  and  those 
who  aspire  for  prosperity  in  this  life  and  emancipation  there- 
after. But  the  Gnanis  are  those  who  follow  the  Brahma  marga 
are  the  adherents  of  the  path  of  knowledge  and  have  attained 
the  necessary  internal  development  needed  to  renounce  desire. 

Among  the  Upanishads,  the  Sandilya  Upanishad  is  one 
which  contains  discourses  on  karma,  gnana,  and  bhakti  all 
aspects  referred  to  together  with  Yoga.  Yama,  Niyama  which 
forms  two  of  the  eight  angas  of  Yoga  contains  a  code  of 
ethical  conduct,  devotion  and  discriminate  knowledge. 

fifi  3®  f?ro  n 

Non-killing,  truth,  faith,  celibacy,  charitableness,  patience, 
bravery,  modestation  in  eating,  cleanliness,  penance,  content- 
ment, good  faith,  almsgiving,  pooja  as  enjoined  in  the 
scriptures,  determination,  listening  to  scriptures  being  taught, 
japas,  observance  of  vows  are  necessary  preliminary  for  Yoga. 

When  Narada  asked  Brahma  to  instruct  him  about  the 
type  of  wisdom  which  makes  one  realize  the  truth  of  the  Spirit, 
the  essential  truth  about  this  universe,  as  to  what  its  characte- 
ristics are,  on  what  it  is  supported,  by  whom  it  has  been 
created,  where  it  ultimately  rests,  by  what  power  it  is  ruled 
and  what  it  essentially  is,  Brahma  said  : 

Srimad  Bhagavata. 

"  Narayana  is  the  goal  of  the  Vedas,  the  gods  have 
sprung  from  the  limbs  of  Narayana,  the  sacrifices  are  meant 
to  please  Narayana  and  the  worlds  attained  through  such 
sacrifices  are  so  many  limbs  of  Narayana's  Cosmic  Body. 


Narayana  is  the  ultimate  object  of  all  Yoga  (concentration  of 
mind)  ;  all  austere  penance  is  intended  to  propitiate  Narayana. 
Ail  wisdom  is  directed  towards  Narayana  and  all  paths  lead 
to  Narayana.  He  is  at  once  the  Seer  and  the  Ruler  ;  though 
immutable.  He  is  all-embracing.  It  is  He  who  created  me; 
and,  encouraged  by  His  glance.  I  evolve  this  creation." 



Srimad  Bhagavata  —  Discourse  VI. 

The  mouth  of  the  Cosmic  Being  is  the  birth  place  of  the 
organ  of  speech  as  well  as  of  the  god  of  fire  the  seven  Dhatus  or 
essential  ingredients  of  His  Body  are  the  source  of  the  seven 
Vedic  metres  and  even  so  His  tongue  is  the  source  of  all  kinds 
of  food-the  food  of  the  gods,  the  food  of  the  manes  and  the 
remains  of  both  of  the  six  varieties  of  taste,  as  well  as  of  the 
sense  of  taste  and  the  birth-place  of  Varuna. 


mi  ii 


Srimad  Bhagavata  —  Discourse  IX, 

That  which  makes  it  possible  for  something  inexplicable  to 
appear  in  My  Being  without  any  corresponding  reality,  just  like 
the  illusion  of  a  second  moon,  and  which  obscures  My  Being 
like  the  presence  of  the  planet  Rahu  in  the  midst  of  the  other 
luminaries,  should  be  regarded  as  My  Maya.  Even  as  the  gross 


elements  may  be  said  to  have  entered  all  living  beings,  both 
great  and  small,  after  their  creation,  and  they  can  as  well  be 
said  not  to  have  entered-them,  similarly  I  can  be  said  to  have 
entered  the  bodies  of  those  living  beings  as  their  indwelling 
Spirit,  and  [  can  equally  be  said  not  to  have  entered  them. 

He  (Brahman)  has  teanscended  (1)  matter  the  cause  of 
all  beings  its  products — 'mahat,  ahamkara  and  the  rest,  and  the 
effect  caused  by  the  gun  as,  satva,  rajas  and  tamas,  and  He  is 
never  subject  to  their  influence.  His  knowledge  extends  to 
everything  undiminished.  He  is  the  atma  of  all ;  for  whatever 
is  within  the  changing  and  changeless  worlds  is  pervaded  by 
him.  His  swarupa  (substance)  is  the  seat  of  every  auspicious 
thing.  He  supports  all  beings  with  an  atom  of  his  power.  He 
has  a  figure  that  he  takes  up  at  his  will,  that  is  suitable  to 
himself,  with  the  forms  that  He  assumes  in  avatara  He  does 
what  is  good  to  the  whole  world.  He  is  the  one  seat  in  which 
tapas,  bala,  aiswarya,  gnana  virya,  sakthi  and  all  other  qualities 
are  found.  All  of  them  are  auspicious  qualities  and  their 
excellence  cannot  be  measured.  He  is  superior  to  all  superior 
being.  The  jivas  in  the  casual  condition  and  the  evolved 
condition  are  his  bodies.  In  his  swarupa  He  cannot  be 
perceived  and  in  his  avathara  He  can  be  perceived.  He  controls 
all.  He  sees  everything  in  itself  and  in  its  attributes.  He  is 
seen  and  attained  in  meditation.  He  is  one  who  is  free  from 
faults,  who  is  pure,  who  is  ever  free  from  imperfections  and 
who  is  ever  the  same.  All  his  things  are  his  saktis. 

The  word  Bhagavan  is  used  to  note  the  highest  Brahman. 
The  syllable  '  Bha '  has  two  meanings  :  He  collects  the 
materials  needed  for  creation  and  that  He  is  bhartha  or  lord. 
The  meaning  of  the  syllable  Ga  is  that  he  supports  and  that  he 
destroys  and  cieates.  The  term  Bhaga  cannotes  the  possession 
in  full  measure  of  the  six  qualities  Aiswarya,  Virya,  Yasas 
(repute  as  the  seat  of  good  qualities)  sri  (objects  of  enjoyment), 
gnana  desirelessness. 

The  meaning  of  the  syllable  Va  is  that  all  beings  abide  in 
Him  who  has  all  beings  as  his  bodies,  and  who  is  the  atma  of 
all  and  that  he  abides  in  all  beings.  The  word  Bhagvan  can- 
notes  one  that  has  in  ful  measure  the  six  qualities  Gnana  Sakti, 
bala,  aiswarya,  virya  and  tapas  without  undesirable  qualities. 


Thus  the  noble  word  Bhagwan  denotes  Vasudeva  the  highest 
Brahman  ;  it  does  not  denote  anyone  else.  The  word  both  by 
its  etimology  and  by  well  established  usage  denotes  Him. 

(To  be  continued) 


at  19  Royapettah  High  Road,  MADRAS— 14 

at  Sri  Srinivasa   Balaji   Bhavan,  Himayatnagar  Road, 


at  14  Jaya  Road,  Bambalapitiya,  COLOMBO— 4.  (CEYLON) 

at  Sri  Venkataramana  Temple,  MANGALORE— (s.  CANARA) 

at  Venlcatesh  Mandir,  No.  80-84,  Fanaswadi  BOMBAY — 2 

at  Sri  Venkateswara  Terriple,  Brahmin  Street,      VI  JAYA  WAD  A-l 
at  Silver  Jubili  Park  Road,  BANGALORE-2. 

Serve  the  pilgrims  and  the  public— guide  the 
devotees  in  regard  to  the  performance  of  vows  to 
Sri  Venkateswara.  Arrange  transport  and  accom- 
modation facilities  at  Tirupati  &  Tirumala.  Sell 
Devasthanam  Publications,  religious  and  guide- 
books and  Sri  Venkateswara  pictures  at  cost  price. 


AT  MADURA,  DELHI,  CALCUTTA  and  other  places 


The  pilgrims  are  requested  to  be  present  at  the  time 
of  PABAKAMANI — assortment  of  offerings  of  coins  etc., 
received  in  the  Hundi  or  Koppera — conducted  in  Sri  Varu's 
Tirumala,  in  the  afternoons  usually  at  the  time  of 


Religious  lectures  held  during  the  month  of  August  1957 
T.  T.  Devasthanams   Information  Service  Office, 

at  Sri  Srinivasa  Balaji  Bhavan, 
Himayatnagar  Road,  Hyderabad-Deccan. 

Date  Discourses  given  by  Subjects 

3-8-57    Sri  Vedala  Tiruvengala  Chad      SRI  VENKATACHALA 


10-8-57    Sri  Parsa    Venkateswara  Rao  do. 

17-8-57    Sri  Kalluri  V.S.  Deeksbithulu  NARAYANIYAM 

24-8-57    Sri  G.  Venkateswara  SUBADHRA  KALYANAM 

Bhagavathar  (Harikatha) 

31-8-57    Sri  Malladi  Dakshinamoorthy        BHAKTHIYOGAMU 

19,  Royapettah  High  Road,   Madras — 14. 

3-8-57    Sri  Swami  Venkateswarananda        ALWAR  AMUDU 

10-8-57    Sri  V.  Kannia  Pantulu  BAKTHI  SAMRAJYAM 


17-8-57    Dr.  K.  Vaidyanathan  M.A.,  ph.D.        BHADRACHALA 

24-8-57    Sri  K.  Rajagopala  Rao  B.A.    SRINIVASASA  KALYANAM 

31-8-57    Sri  Odayalur  R?jagopala       KANNAPPA  NAYANAR 


(Continued  from  Cover  Page) 

22  Sri   K.  Veerabhadra  Rao.  E.  Godavari.     Kalyanotsavam  500 

23  ,,     T.  Seshag,iri  Rao,  Hassan.  do.  500 

24  ,,     T.  Subrayapuranika,  Hassan,  do.  500 
H     .,     S.  Krishtiamiarthy,  Madras-2.                       do.  500 

27  Smt.  S.  R.  Subbalaxmiammal,  Sing,anallur.     II  Cl,  Brah.    750 

28  „     NotKmal  Gulab  Devi,  Gomka,  II  Cl.  Brah-    750 
"                                  •'                                         Kalyanotsavam        500 

31  Sri    Kundan  Sinfeh.  Contractor,  Godipura.  I  Cl  Brah.      1,500 
,,     „     Koka  Laxmatia  Rao,  Kambarupalli,     K.  Utsavam.        500 


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95od6  cS'a^  odrerf-a^ss^d   53-33^ 


Tirupati  Devasthanams  are  taking  up  the  works  of 
Regilding  of  tfee  Ananda  Nilaya  Vimanam 

of  Sri  Venkateswaraswami  Varu  at  Tirumala. 
Bhaktas  are  requested  to  contribute  Gold  &  Money 
and  associate  themselves  in  the  Kainkaryams.     Contri- 
butions may  be  sent  to  the  Executive  Officer,  Tirumala- 
Tirupati  Devasthanams,  Tirupati,  S.I.'  • 

List  ©f  Grihasthas  who  performed  special  Arjitham  sevas 
during  August,  1957  In  Sri  Venkateswara  Temple,  Tirumala. 

Date                         Name  and  Address.                      Sevas.  -n 

2  Sri    G.  Venkata  Reddy,  Kothapeta,        Kalyanotsavam  500 
,,      .,      P.  Panduran&aswamy,  Pathikonda.              do.  500 

3  „     Vachalarthodi,   Maclhyn  Pradesh.          IIC1.  Brah.  750 
,,      .,      Y,  Ramakrishna  Prasad,  Madras.   Kalyanotsavam  500 
,,      ,,      S.V.  Ananthaiah  CKetty,  Chinthamani.      do.  500 

4  ,,      K.  Narayana  CKetty,  Lakkanapalli.             do.  500 
,,     ,,     Late  R.  Doddjmani  anera.  Tirumala.          do.  500 
6     ,,     J.  S.  Govindappa,  Hospet.                                 do.  500 
„      ,,      Ch.  Raja&opal  Rao,  Hyderabad.                      do.  500 
9      ,,      B.  Venkatrajaiah,  Hyderabad.                          do.  500 
,,     ,,     Gopikishanji  Afearwal.  Tamsar,               N.  Kanaka  50 
,,     ,,     Kasetty  Haridasalu,  Bangalore.       Kalyanotsavam  500 
,,      ,,      Yethuraja  Pillai.  Serai,  Tanjore  Dt.             do.  500 

10  Smt.  Vijayalakshrni,  Mysore.                                     do.  500 

,,   Sri    A.  R.  Govindaswami,  Devanfeere.           II   Cl.   Brah.  750 

13  ,,     T.  Venkatraman,  Madras.                    Kalyanotsavam  500 

14  ,,     S.K.Thrivikrama  Rao,  Kappam                     do.  500 

15  ,,     C.  NarayaiTaswami  Pillai,  Nellore.               do.  500 
„     „     K.  K.  S.  M.  Srinivasan,  Palakari.                  do.  500 
,,      ,,      C.  Munaswamiappa,  Alapana  Halli.              do.  500 
i,      ,,     Basappa,  Alapana  Halli.                                     do.  500 
,,     ,.     B.B.  Chetty,  Coimbatore.   do.  500 
it     ij     V.  Vedanthachary,  Madras-4.                       do.  500 
,,     ,,     K.  P.  Narasimham,  Madras.                            do.  500 

16  ,,     P.  Bashyam  lyenfear,  Villupuram.                 do.  500 
„      „     B.B,  Santhanafeopal  Chetty,  Coimbatore.   II  Cl.  Brali.  750 
,,  Smt.  Andalamma,  Onfeole.                          Kalyanotsavam.  500 

17  Sri    C.  Jayaramula  Naidti,  Pondichery.        N.  Kanaka  1,000 

19  ,,     R.  Rajendra  Rao,  Masulipatnam.      Kalyanotsavam  500 
,,      ,,     T.  Srivaram  Moorthy,  Chilakalurpet.         do.  500 
.,      ,,      T.  Thammanna,  Mysore.                                      do,  500 
,,     .,     N.  V.  Sankara  Rao  Naidu,  Vijayawada.   do,  500 

20  Smt.  Narayanakumari,  Mahabubnafear.       II  Cl.  Brah.  750 
,,  Sri    M.  Saraiah,  Golla  Mamidada.          Kalyanotsavam  500 
,,      ,,      P.V,  Ramakrishnasastry.  Machilipatiiam.  do.  500 

22     ,,      R.  K.  Venkatrama  Sastry,  Mysore.      2   N.  Kanaka  1,975 

„      „      M.  Govindaraju  Chetty,  Salem.               II  Cl.  Brah.  750 

(Continued  at  Pane   50) 

Annual  Subscript^ 
Re.  ©uly 

23 — 9 — 57     Mahalaya  Amavasya. 

25— -9— 57     Tirumala  Sri  Venkateswara  Swami  Vari  Brahmotsavam 


29—9—57  M  „  GARUDA  Seva. 

3-10—57  „  ,,  Rathotsvaana. 

22-10—57     Tirumala  Sri  Vari  Deepavali  AslSianam. 

4 — 11 — 57     Tirumala  Kaisikadvadesi  Asthaisana 

—  Chakrathirtha  Mukkoti, 

7 — 11—57     Chandra  Grahanam. 

Tirumala-Tirupati  Sri  Venkateswaraswamy  Van 

24—9— 1957  to  3—10—1957 


Morning  Festival. 

Night  Festival. 






3- 1O-57 

Chinna  Sesha  Vahanam. 
Simha  Vahanam. 
Kalpa  Vriksha  Vahanana. 

Mohini      Avatharotsavam     in 

Hanumantha  Vahanana,  in  the 

evening  Vasanthotsavam. 


Pnllaki      JJtsavam,        Tiruchi 
Utsavaiii  and  Teerthavari, 


path!  .Utsavam. 
Pedda  Sesha  Vahanarn. 

Hamsa  Vahanam. 
Muthu  Pandali. 
Sarvabhoopala  Vatanara. 

Garudotsavam    with 


Chandraprabha  Vahanam. 
Asva  (Horse)  Vahanam 
Avarolbiana-Triclii      Utsa- 

Printed  at  T.T.D.  Press,  Tirapati  and  published  by  Sri  C.  Anna  Rao,  B.A. 
Executive  Officer,  Tirumala-Tirupati  Devasthanams.Tirunfiti— Q-P-S7. 

Vol.  VIII 

nda  Nilaya 
>de  of  joy. 
vation  work 
gold  guilted 


jlart  about 

last  week 
his  month. 

OCTOBER  1957 

No.  10 

GENERAL  : — Height  2820  Feel  above  sea  level. 
Temperature  : —Maximum  94°  Minimum  60C 
Rainfall  40"--  Population  :  4000. 


Rs.  nP. 

1  Sri  Yenkateswaraswami  Temple,  Tirumaia          •       2,82,862  94 

2  Sri  Padmavathiamma  Temple,  Tiruchanur         •••            1,504  4^» 
3.     Sri  Govindarajaswami  Temple,.  Tirupati              •••            3,345  23 

4  Sri  Kothandaratnaswami  Temple,  Tirupati          •••               336  70 

5  Sri  Kapiieswaraswamt  Temple,  Tirupati              •••                312  03 

Total     •••     2,88,361  ~36 


SEPTEMBER,    !<J57 

Numb«r  of  pilgrims,    accom-  I  at  Tirupati  •••  63,517 

modated   in  the    dhoultries  t 
In  the  month:  1  at  Tirumaia  -•  39,516 

Number  of  pilgrims,  who  availed  [  Adults  --•  74.370 

to  Tirumaia  in  the  month  :         [Children  ••  2,Q98 

'5.  3.  9. 

Vol.  VIII  OCTOBER  1957  No.  10 

CllfllHE  annual  Brahrnotsavam  of  Sri  Venkateswaraswami   Varu 

Jls  was  conducted  for  a  period  of  nine  days  from  25-9-57  to 
3-10-57  at  Tirumala  with  all  the  usual  pomp  and  glory. 
Elaborate  arrangements  for  pandal,  lighting,  sanitary  and  other 
conveniences  were  made  and  provided  for  the  thousands  of 
pilgrims,  who  gathered  for  the  darsan  of  the  Lord  during  the 
festival.  Sri  [vtalayappaswami  .Varu,  the  processional  deity 
adorned  the  several  vahanams  scheduled  for  the  festival  and  gave 
darsan  to  the  Bakthas.  Every  evening  just  before  the  commence- 
ment of  the  Vahanam  festival,  there  was  the  Unjal  se-va  in  the 
beautifully  decorated  and  illumined  pandal  just  in  front  of  the 
Dhvajasthambham,  when  the  devotees  were  entertained  to  the 
darsan  of  the  Lord  and  the  melodious  Nudaswaram  Kacheri, 
The  timely  conduct  of  the  processions  added  grace  to  the 

There  was  the  Dharmi  dirsanam  of  the  Maolavarlu  during 
the  festival  every  day  from  8  A.M.  to  2  P.M.  when  thousands  of 
the  devotees  had  darsanam.  The  queue  arrangements  provided 
easy  and  convenient  darsanam  of  the  Lord  to  one  and  all  of  the 
pilgrims  during  the  long  interval.  The  scouts  and  others  deputed 
for  the  festival  rendered  excellent  services.  V  id  wan  Veeruswami 
Pillai  entertained  the  devotees  with  his  sweet  and  melodious 
nadaswaram  music. 

The  Garudotsavam  of  the  Lord  Ven1<ateswara  took  place 
on  the  5th  day  of  the  festival.  The  umbrellas  from  Madras 
arrived  in  time  for  the  commencement  of  the  procession.  The 
sky  was  clear  and  bright  and  everything  bore  a  festive  air. 

The  Rathotsavam— the  dragging  of  the  Ratham  or  Car  was 
commenced  at  the  scheduled  hour  on  2nd  October  1957  ;  and 
there  was  trouble  at  3  places,  while  dragging  in  the  mada  streets 
round  the  temple.  The  Ratham  was  brought' to  it  place  at 
about  8-30  P.M.  in  the  night.  The  other  functions  of  the  day 


were  carried  on  as  usual  and  the  next  day  functions  commenced 
at  the  scheduled  time. 

There  were  continuous  Purana  Ktlakshepams  on  all  the 
days  of  the  festival  by  Srimans  Vidwan  T.  K.  V.  N.  Sudarsana- 
chariar,  N.  S.  Rajagopalachari  and  Someswara  Sarma,  in 
Telugu,  Tamil  and  Hindi  languages.  Sri  Venkatachala  Mahat- 
.myam  was  the  theme  of  the  Kalakshepams.  Religions  discourses  • 
were  given  by  Sriman  K.  Thiruvenkaiachari,  Bangalore;  Mysore 
Asthana  Vidwan  Deekshacar,  Sriman  Narasimhachari,  Vidwan 
Ahobilamutt,  Sri  T.  K.  V.  N.  Sudarsanachari,  Sriman  K.  K. 
Yamuna'chari ;  R.  S.  Krishnaswami  ganapattigal,  and  others. 

Sri  Venkatesa  Bhakta  Samajam  of  Thattipuru,  Eluru  led 
by  Sri  Sitaramdoss  garu,  conducted  bhajan  recitals  for  three 
days  during  the  festival. 

Sriman  Madabushi  Srinivasachari  of  Chittoor,  gave  perfor- 
mances of  Sri  Ramayana  ganamu  &  Ashtapathi  ;  while  Master 
Rajagopalan,  and  his  sister-in-law  entertained  with  a  musical 

Religious  lectures  held  during  the   month  of  September  1957 
T.  T,  Devasthanams    Information  Service  Office, 

at  Sri  Srinivasa  Balaji  Bhavan, 
Himayatnagar  Road,  Hyderabad-Deccan. 

Date  'Discourses  given  by  Subjects 

7-9-57  Smt.  A.  K.  Kamalammal  Music  CONCERT 

14-<9-57  Sri  Yaswantha  Sinha  MANASA-SAROVARA 


21-9-57  Sri  Sishta  Subba  Rao  GITA-RAHASYAM 

25-to —  Sriman  Santhana  SRI  VENKATACHALA 

3-10-57  G.opalacharya  KSHETRA    VISESHAMULU 

,19,  Royapettah  High  Road,   Madras— 14. 

7-9-57    Sri  Ethiraja  Ramanuja  .Swamigal     RAMAYANA  SARAM 
14-9-57    Sri  Swami  Venkateswarananda  A^WAR  AMUDU 

21-9-57    Dr.  K.  Vaidyanathan,  M.A.^h.D.,  BHAKTHA    . 


28-9-57    Sri  V.T.  R^ngaswami  lyengar    ANOULIYA  PRADANAM 

Sri    T.  K.  Gopalaswami   Aiyangar,  M.A.  ~w~. 

q?T:  (57) 
(Kumaradharika  vasa  skandabhislua  pradaya  namah), 

Sut  render  itnto  Lord  Srin'tvasa  who  accomplished  the 
desired  object  of  God  Skanda  who  resided  on 

the  bank  of  Kumcradhara. 
epithet   of  Lord   Srinivasa   is  noteworthy   in  that   it 

brings  to  light  the  details  in  respect  of  the  important 
Tirtha  on  the  holy  hill  named  Kumaradhara.  In  the  annals  of' 
the  temple,  this  thirtha  is  held  on  high  esteem  on  Mfisimakham 
day  of  the  year  and  certain  formalities  are  observed  at  the 
Tirtha  even  to-day  subsequent  to  some'  special  observances  in 
His  holy  shrine.  That  day  is  styled  as  Kumaradhara  Mukkoti 
like  the  Mukkoti  Dvadasi  Day  at  the  Svamipushkarini  in  the 
month  of  Dhanus.  Three  versions  are  found  narrated  in  the 
Markandeya  and  the  Padmapuranas,  of  which  two  are  directly 
applicable  to  Kumara  or  Kumaraswami  and  the  other  bears 
reference  to  an  episode  related  to  an  old  brahmin  who  under 
certain  conditions  was  metemorphosed  into  a  young  boy, 
(Kumara)  by  the  Lord's  mercy. 

The  importance  of  Kumaradhara  Tirtha  was  dealt  with 
incidentally  in  connection  with  the  commentary  on  the  ninth 
epithet  of  the  Lord  namely  ^w.^I^T^qr^r  ST^T:  and  therein 
of  the  versions  relating  to  the  successful  attempt  to  extinguish 
the  sin  of  Brahmanicide  (Brahmahatya)  by  Kumara  was 
elaborately  dealt  with.  The  other  version  bea-ring  reference  to 
Kumarasvamin-  as  narrated  in  the  Padmapurana  deals  with 
Skanda's  acquisition  of  physical  strength  which  was  conferred 
upon  him  by  the  Lord  at  the  time  when  he  had  to  face  the 
demons'  as  a  commander  of  the  celestial  force.  The  purana 
states  thus. 


TOT  cf 

[H  SIM 


'(TRT.  3.  ~  24th  Adhyeya) 

The  third  version  relating  to  a  Brahmin  is  nanated  in  the 
Markandeya  Parana  itself.  A  Brahmin  who  grew  considerably 
old  to  take  up  to  the  practice  of  penance  and  deeply  sunk  in 
poverty  throughout  his  life  realised  that  he  could  as  well  put 
an  end  to  his  life  rather  than  suffering  acute  pecuniary 
difficulties  to  maintain  the  -family.  He  reflected  that  without 
happiness  here  for  want  of  wealth  and  without  felicity  hereafter 
for  want  of  merits,  his  life  was  a  sheer  waste.  So  he  abandoned 
his  wife  and  children,  repaired  to  the  Sesha  hill  and  desperate 
of  his  life,  rushed  to  a  decision  to  let  fall  his  body  down  from 
the  summit  of  a  hill  and  die.  So  He  climbed  the  Venkata  hill, 
resolutely,  stationed  himself  on  a  precipice  and  loudly  shouted 
thus.  "Oh  Gods!  Vishnu,  Brahma,  Rudra,  Moon,  Sun, 
Asvins,  you,  all  listen  to  my  voice  who  am  sunk  in  poverty  and 
distressed  partly  on  account  of  poverty  and  partly  owing  to 
senility,  my  life  has  become  sterile  and  a  sheer  waste.  Un- 
doubtedly, /  shall  fall,  I  shall  fall  and  I  shall  fall. 

Lord  Srinivasa  hearing  the  loud  distressed  voice  of  the 
brahmin  assumed  the  guise  of  a  prince,  rushed  to  the  spot 
shouting  in  return  to  refrain  from  the  rash  deed  by  raising  his 
hands  at  a  distance.  He  approached  and  appealed  to  his  good 
sense  thus.  "Fall  from  a  preciepice  Cbhrgupatana)  is  strictly 
prohibited  by  the  S.astras,  and  -subsequently  it  is  fraught  with 


more  miserable  consequences  than  the  present  miseries.     Hence 
stop    them    from  this  thought-less    action 

Then  the  old  brahmin  beholding  the  prince  got  down  the 
hill  and  sought  refuge  in  Him  to  protect  his  family  and  children. 
The  Lord  mercifully  instructed  him  to  follow  Him  implicitly. 
He  led  him  towards  the  North  of  Papanasa  Tirtha,  showed  Him 
a  water  spot  and  asked  him  to  take  a  plunge  in  it  and  assured 
him  all  relief  from  miseries.  (  ^^R?  cRJ  %v£IT  ''cRsRpT  "-RW^RT  ) 

By  the  time  the  old  brahmin  plunged  desp  into  the  waters  and 
looked  aloft  for  the  prince,  the  Lord  disappeared  and  to  his 
great  surprise  he  found  himself  metamorphosed  into  a  young  boy 
with  all  juvenile  vigour.  There  arose  suddenly  an  incorporeal 
voice  reveaing  the  truth  J.hat  the  person  who  led  Him.  was  no  he 
thai  should  other  than  Lord  Venkatanatha  and  intimated  ulti- 
mately return  to  his  place,  meet  his  family  and  children  and  that 
with  his  nevy  body  he  should  practice  Dharma  and  accumulate 
good  merits  apart  from  enjoying  prosperity.  ( 

He  advised  him  to  observe  all  Vedic  rites  uttering  at  every 
stage  "  May  Lord  Venkatesa  be  pleased  by  this  action  " 
(^t%l£^T.  Sft^n/q^lRT  ^-^35^^:)  Immediately  all  the  Gods, 
who  witnessed  the  marvellous  incidents  assembled  there  and 
appositely  designated  that  water  spot  as  Kumaradhara  by  reason 
of  its  potent  power  to  confer  boyhood  and  prosperity  to  an  old 

Thus  it  is  obvious  that  Kumaradhara  which  became  sacred 
under  the  above  stated  conditions  was  resorted  to  by 
Subrahmanya  who  ultimately,  succeeded  in  wiping  off  the  sin  of  (brahmahatya)  consequent  upon  his  killing  of 
Demon  Taraka.  Hence  it  can  be  conceded  that  by  Lord 
Srinivasa's  grace,  God  Skanda  succeeded  in  his  mission  to 
extinguish  his  sins,  consequent  upon  his  residence  in  the  vicinity 
of  Kumaradhara  Tirtha. 

(To  be  continued) 



1.     Please  REMEMBER  that 'lirumalai  Hill  is  a  very  sacred  place  and 
Sree  Venkateswara,  a  powerful  force. 

2.  Please  RESPECT  ancient  customs  and    established    usages,     when 
you  are  on  the  Hills. 

3.  WEAR  NO  BOOTS  OR  SHOES— a  sort  of  penance.  The  Hill  area  is 
considered  holy. 

4.  WEAR  NO  FLOWERS— all  flowers  are  fur  God  only. 

5.  AVOID  SMOKING,  or  carrying  any  article  for  smoking, 

6.  AVOID  SPITTING,  chewing  betel  and.  tabacco. 

7.  AVOID  TAKING  MEAT,    fish,    eggs,  flesh,    or    drinking  toddy    or 
arrack  dr  any  other  intoxicant. 

8.  TAKE  BATH  and  wear  clean  clothes  before  you  enter  the  shrine 

9.  AVOID  RUSHING  in  for  darsanam    and    take  your  cliance  in  the 
Queue  and  allow  chance  for  every  one. 

10.  AVOID    LOUD    CONVERSATION     or    demonstration  which    would 
derogate  the  solemnity  of  worship.  .  • 

11.  RESPECT  AND  PROMOTE  (he  sentiments  of  pilgrims. 

12.  BEWARE  OF  BOGUS  PANDAS  or  dalalis  who  are  likely  to  mislead 
you  in  the  performance  of  your  vows  and  disposal  of  offerings' 

13.  GIVE   YOUR   OFFERINGS    in    the     I  emple    Office    and    demand 
receipts.  ; 

14.  DEPOSIT  ALL  YOUR    Hundi  offerings  in  the  Hundi  or  Koppera 
at  the  Bangaru    Vakili    or  Golden  gate.      Otherwise  your  vows 
will  not  be  fulfilled. 

15.  ASK  FOR  AND    OBTAIN     all    information    and    particulars    from 
the  Pilgrim  Guides,     Choultry    Superintendents,     and     Temple 
Managers.      They  are  always  at  your  service. 

16  FORWARD  COMPLAINT  or  suggestion  to  the  Executive  Officer, 
T.  T.  Devasthanams  for  action  and  il  would  be  promptly 
attended  to. 

N.&.—  Contributions  of  a*  tides  not  more  than  a  foolscap  page  of  typewritten 
matter  ln  English  on  Sree  Venkateswara  and  the  experiences  of  the 
YATHRA  will  be^  gratefully  accepetea  by  the  EDITOR  from  the 
-  devotees  and  pilgrims  to  Tirumala.  ' -The  articles  are  not  returnable 
The  Editor  reserves  the  right  to  include,  alter,  modify  or  reject  them 
as  time  and  space  will  permit. 

OM   OM   OM 

Sri  Sai  Baba   Baktha  Kesavaiah 

Message  given  to  the  devotees  by  Swami  Kesavaiahji  on  the 

occasion  of  the    Maha  Samadhi  Celebration  at    Sai 

Nialayam,    Shenoy    Nagar,    Madras-30 

on  3rd  October  1957. 

OD  appears  in  the  form  of  man  from  time  to  time  in  all 
climes  when  mankind  needs  His  help  and  immediate, 
guidance.  The  Great  Saints  are  incarnations  of  God.  Sri 
Sai  Baba,  is  a  great  Saint  the  very  embodiment  of  Divinity.  '• 

This  day  thirty  nine  years  ago  our  Baba  shuffled  off  his 
mortal  coil.  But  his  spirit  is  with  us  ever  guarding  us  against 
evils  of  all  kinds — evils  generated  by  one's  own  evil  deeds  as 
well  as  those  directed  against  one  by  others.  Sri  Sai  Baba  in 
his  boundless  mercy  and  love  comforts  and  cheers  up  the 
devotees  by  saying  "WHY  SHOULD  YOU  FEAR  WHEN 
I  AM  HERE?" 

Sai  Baba  of  Shirdi  is  held  in  the  highest  veneration  by 
millions  of  people  throughout  India.  He  said  that  the  greatest 
achievement  worth  striving  for  with  all  our  might  and  main  is 
to  become  one  like  God.  That  is  freedom  and  that  is  salvation. 
By  his  profound  spiritual  life,  ascetic  simplicity  and  enduring 
grace  and  charm  he  exerted  a  dominating  influence  on  those 
/around  him  and  the  same  influence  is  exercised  over  a  vast  circle 
of  devotees  even  to-day. 

From  his  tomb  he  assures  the  devotees:  "My  tomb  will 
speak  and  move  with  those  who  make  me  their  refuge.** 
]  Devotees  seeking  employment,  progeny,  wealth,  cure  of 
diseases,  happiness,  peace  of  mind  etc.,  flocked  to  him  in  large 
numbers.  Baba  conferred  on  them  temporal  benefits  and  led 
them  on  ultimately  to  spiritual  bliss  through  the  path  of  truth 
and  righteousness. 

The  great  Saint  of  Shirdi  was  meek  and  simple  as  a  child 
and  proclaimed  that  he  was  the.  servant  of  his  devotees.  Like 
a  Fakir  he  lived  on  the  alms  begged  by  him,  though  he  could 
have  lived  a  princely  life.  He  insisted  on  giving  alms  politely 
without  treating  the  beggars  with  contempt.  Money  gnd  gifts 
of  all  kinds,  poured  forth  at  Baba's  feet 'which  would  have  made 
him- a  Maharaja.  Whatever  he  had  received,  he  distributed. 
At  the  time  of  his  Samadhi  there  was  only  Rs.  16  left.  He 


used  to  say  :  "  The  more  we  give  to  the  needy,  the  more  we 
get.  Help  should  be  given  irrespective  of  caste,  creed  or 
colour."  " 

Sri    Sai  Baba    was   a   spiritual    teacher    of    Incomparable 
--excellence.     His  teachings  have  a  universal  appeal.     He  empha- 
sised the  universality  of  God.     The  voice   of  prayer   raised  by 
various  religions  reach  the  self  same  God. 

Let  us  recall  to- our  mind  the  teachings  of  Baba  on  this 
auspicious  occasion  and  try  to  practise  them  for  ever  : 

1  "  Give  food  to  the  hungry,  water  to  the  thirsty  and  clothes 
to  the  naked.  God  will  be  pleased  with  such  service.  Do  not 
be  rude  to  people  .by  barking  at  them.  Bear  with  others' 
reproach.  Speak  only  gentle  words.  This  is  the  way  to 
happiness.  Keep  on  to  your  righteous  course  and  remain  calm 
'and  collected  even  if  the  world  turns  topsy-turvy." 

As  Lord  Krishna  taught  in  the  Gita  that  the  easiest  way  to 
attain  Him  is  to  surrender  everything  to  Him  leaving  all  idea  of 
'  I'.  Sri  Sai  Baba  repeatedly  impressed  on  all  His  devotees  the 
importance  af  self-surrender  and  trust  in  the  Guru,  who  is 
father,  mother  and  God.  Many  were  benefited  by  this  teaching 
arid  those  who  trusted  sincerely  in  the  Lord's  help  never  failed 
no  get  it. 

May  Sai  Ram  shower  His  blessings  on  all  !  I  fervently 
pray  that  the  people  of  our  country  and  the  world  should  tread', 
the  golden  path  of  eternal  truth,  boundless  love  and  enduring 
•'peace  so  nobly  exemplified  in  Baba's  glorious  life  of  pristine 
purity,  compassion  towards  all  and  graceful  simplicity.  May 
His  blessings  rest  on  us. 

OM  SHANTI !  SHANTI ! !  SHANTI !  !  ; 

(Continued  from  Caver  Page) 

26  Sri   J.2ia  Dass  KTaeraj,  Bombay.  II  Cl.  Brali/    750 

27  „     G.  Govitidalal,  NattdKed.  do.  750 
.,     ,,     Gajanairtsreeram,  Na-ndlved.                            do.  750 

2,8     ,,     Govindarao,  Naudlied.  do.  750 

.,     „     S.  Su^irappa  Chatty,  Gatig,anatlii.  do.  750 

M     M     N.  Ga-n&abaS'  Kotalwar,  Latlrur.  do.  750 

^9     „     G.  V.  M.  Patlai,  Hyderabad.  I  Cl.  Brah.      1,500 

?0     „     Narayanalal  Perarrvimill  Laliotx,     Kalyarrntsavam  & 

Gulbur^a.  S.  Kalasabhisliekam  •  2..000 

Karma,  Gnana  and  Bhakti  taught 

in  the  Scriptures. 
K.  Srinivasan,  P.R.O.,  Southern  Railway. 

fN.the   Bhagavata   we  are  taught  that   Karma    must  find  its 
consummation  in  Bhakti  and  that   Karma  without   Bhakti 
is  a  mere  burden  in  life. 

A   description    of  the  aspects    of   Bhakti    is   found   in  the 
famous  verse  uttered  by  Prahlada  : 


Hearing  about  Vishnu,  singing  His  Glory,  remembering 
Him,  serving  His  feet,  worshipping  Him,  bowing  before  Him, 
serving  Him,  being  His  Comrade,  and  surrendering  one's  self 
to  Him. 

Real  Gnana  and  Vairagya  will  always  go  hand  in  hand  with 
Bhakti.  We  are  taught  also  that  mere  worship  without  love 
and  compassion  to  all  beings  is  of  no  value. 

:  tl 

When  a  man  wants  to  drink  water  from  a  pond,  he  does 
not  think  of  the  large  quantity  of  water  in  the  pond  or  the  uses 
to  which  he  can  put  the  water  ;  but  he  is  concerned  only  about 
the  water  he  has  to  drink  to  quench  his  thirst.  In  the  same 
way,  a  brahmin  who  studies  the  Vedas  is  concerned  only  with 
the  portions',  by  studying  and  preaching  which,  he  can  attain. 
salvation  and  not  with  portions  pertaining  to  all  miscellaneous 

At  no  time  did  I  cease  to  exist 
Nor  you  nor  these  princes  of  men 
Nor  shall  We  cease  to  be  hereafter. 

12  •  T.  T.  D.  MONTHLY  BULLETIN 

This  is  an  important  sloka  which  contains  the  essence  of 
Visishtadvaita  philosophy.  Jeeva,  Prakriti  and  Purusha  are 
different  so  long  as  there  is  no  deluge  (Pralaya)  or  Srishti  (or 
creation).  As  Sri  Ramanuja  interprets  man,  who  has  jeeva,  is 
trying  to  transcend  Prakriti  (nature)  and  attain  Purusha  (God). 
During  the  Pralaya  and  Srishti,  all  the  three  jeeva  (embodied 
soul)  Prakriti  (nature)  and  Purusha  (supreme  spirit)  are  merged. 
This  is  nearly  the  philosophy  of  qualified  Monism. 

As  referred  to  by  Ralph  Waldo  Emerson,  the  world  pro- 
ceeds from  the  same  spirit  as  the  body  of  man.  It  is  a  remoter 
and  inferior  incarnation  of  God,  a  projection  of  God  in  the 
unconscious.  But  it  differs  from  the  body  in  one  important 
respect.  It  is  not,  like  that,  now  subjected  to  the  human  will. 
Its  serene  order  is  inviolable  by  us.  It  is,  therefore,  to  us,  the 
present  expositor  of  the  divine  mind. 

Religion  and  ethics,  which  may  be  fitly  called  the  practice 
of  ideas,  or  the  introduction  of  ideas  into  life,  have  an  analogous 
effect  with  all  culture. 

Ethics  and  religion   differ   herein;    that   the    one  is    the 

system  of  human  duties   commencing   from    man  ;,  the  .other, 

from  God.     Religion  includes  the  personality  of  God;  Ethics 
does  not. 

Action  taught  in  the  Gita. 

"As  often  as  the  wavering  and  unsteady  mind  runneth 
away,  so  often  reining  it  in,  let  him  bring  it  under  the  control 
of  the  SELF." 

The  Blessed  Lord  said  : 

"  O  son  of  Pritha,  neither  in  this  world  nor  in  this  life  to 
come  is  there  destruction  'for  him  ;.  never  doth  any  who  worketh 
righteousness,  O  beloved,  tread  the.path  of  woe.'' 


"  Congenital  duty,  O  son  of  Kunti,  though  defective,  ought 
not  to  be  abandoned.  All  undertakings  indeed  are  clouded  by 
defects  as  fire  by  smoke." 

Which  at  first  is  as  venom  but  in  the  end  is  as  nectar  ;  that 
pleasure  is  said  to  be  pure,  born  of  the  blissful  knowledge  of 
the  SELF. 

Gn'ana  or  wisdom. 

As  the  dweller  in  the  body  experienceth,  in  the  body, 
childhood,  youth  and  old  age,  so  passeth  he  on  to  another 
body  ;  the  steadfast  one  grieveth  not  thereat. 

Verily,  in  whom  unwisdom  is  destroyed  by  the    wisdom,  of 
the  SELF,  in  them    wisdom,    shining    as    the    sun,    reveals  the 


ft  tfMsTT  ^*IT      :<5[^qq  ^  cl' 

The  delights  that  are  contact-born,  they  are  verily  wombs 
of  pain,  for  they  have  beginning  and  ending,  not  in  them  may 
rejoice  the  wise. 



In  whatever  manner  men  approach    Me,    I  welcome   them, 
for  the  path  men  take  from  every  side  is  Mine,  O  Partha ! 

.14  T.   T.  D.   MONTHLY  BULLETIN 

To  those  men  who  worship  Me  alone,  thinking  of  no  other, 
to  those,  ever  harmonious,  I  bring  full  security. 

Even  the  devotees  of  other  Shining  Ones  who  worship  full 
of  faith,  they  also  worship  Me,  Q  son  of  Kunti,  though  contrary 
to  the  ancient  rule. 

'  Bhakti  or  devotion  in  the  Gita. 

He  who  offereth  to  Me  with  devotion  a  leaf,  a  flower  a 
fruit,  water,  that  I  accept  from  the  striving  self,  offered  as  it 
is  with  devotion. 

The  difficulty  of  those  whose  minds  are  set  on  the  unmani- 
fested  is  greater  ;  for  the  path  of  the  Unmaiiifested  is  hard  for 
the  embodied  to  reach. 

Abandoning   all  duties  come    unto    Me   alone    for  shelter; 
sorrow  not,  I  will  liberate  thee  from  all  sins. 

The    Brahma   Sutra   contains   crisp    of    aphorisms   which 
deal  mostly  with  Gnana  (Wisdom). 

_  Now  (after  the  attainment  of  the  requisite  spiritual  quali- 
ty) therefore  (as  the  results  obtained  by  sacrifices  etc., 
ephemeral,  when  as  the  result  of  the  knowledge  of  Brahman  is 
eternal)  the  inquiry  (into  the  cool  nature)  of  Brahman  (which 


is  be  set  with  doubts  owing    to  the  conflicting   views  of   various 
Schools  of  philosophy,  should  be  taken  up. 

(Brahman  is  that  omniscient,  omnipotent)  from  which 
proceed  the  origin  etc.,  (i.e.,  substance  and  dissolution)  of  this 

But  the  Brahman  is  to  be  known  only  from  the  scriptures 
and  not  independently  by  any  other  means  is  established  because 
it  is  the  main  purport  of  Vedanta  texts. 

Because  all  Vedanta  texts  uniformly  refer  to  an  intelligent 
principle  as  the  first  cause,  Brahman  is  to  be  taken  as  that 

The  all-knowing    Brahman    alone  is  the  first    cause    of  this 
world  because  it  is  so  known  directly  from  the  Vedas  also. 

The    Kathopanishad  inculcates    Bhakti  as.  embodied  in  the 
following  lines  : 

TO  ^  |] 

The  man  who  has  intelligence  for  his  charioteer  and  the 
mind  as  the  (well-controlled)  rein,  he  attains  the  end  of  the 
journey,  that  supreme  place  of  Vishnu. 

In  order  to  meditate  and  have  concentration  the  assistance 
is  resorted  to  Saguna  Brahman  conception. 


The  Purusha  of  the  size  of  a  thumb  dwells  within  the  body. 
He  is  the  lord  of  the  past  and  the  future,  and  thenceforward 
one  fears  no  more.  This  is  verily  that. 

16  T.  T.   D.   MONTHLY  BULLETIN 

,  The  Purusha  of  the  size  of  a  thumb,  the  lord  of  the  past  and 
the  future,  is  like  a  light  without  smoke  ;  he  is  verily  (the  same) 
today  and  tomorrow.  This  is  that. 

(This  is  a  part  of  Gnana,  Bhakti  itself  leads  to  Gnana, 
Viragya  and  Moksha). 

Hundred  and  one  are  the  nerves  of  the  heart  ;  of  them  one 
has  extended  towards  the  crown  of  the  head.  Going  upwards 
by  it,  man  attains  immortality  ;  but  others  lead  in  departing 




JLiv&s  erf  t  he 

.  B.   Ramachandra  Rao,  B. 

SAINT  APPAR  of  Periapuranam  is  also  known  as  Tiru- 
navakkarasu  Nayanar.  Appar  was  born  of  Vellala 
community  at  Tiruvanur  in  Cuddalore  District  of  South  India. 
His  father  was  Pugalanar,  "the  famous  man",  and  his  mother 
Mathiniyar,  "  the  sweet  woman."  The  first  child  of  these 
parents  was  a  daughter  by  name  Tilakavathiar  and  Appar  was 
their  second  child.  The  parents  had  named  their  boy, 
Maruneekiar  meaning  the  remover  of  darkness. 

The  parents  married  their  daughter  to  a  Pallava  captain, 
Kaliappagyor.  When  the  latter  had  been  to  battle  field,  he  lost 
his  life  and  became  a  hero.  The  disconsolate  Tilakavathiar 
thereafter  devoted  her  heart  and  soul  to  the  uplift  of  her 
younger  brother  in  whom  she  found  the  spiritual  greatness.  She 
became  a  devotee  of  Siva. 

Appar  had  a  great  longing  for  the  spiritual  truths  and  wa? 
attached  to  Siva.  He  therefore  travelled  in  search  of  Truth  and 
when  he  came  to  Pataliputra  (South  Arcot)  he  studied  in  a  Jain 
monastery  and  becoming  absorbed  in  Jainism  and  its  character, 
he  renounced  Saivism  and  became  a  Jain.  He  became  a  teacher 
and  scholar  in  Jain  religion  and  he  was  titled  Dharmasena  by 
the  Jain  followers. 

But  this  did  not  continue  long.  Appar  had  a  severe  attack 
of  colic  and  all  the  Jain  mantras  were  unable  to  cure  his  disease. 
Repetition  of  Jaina  mantras,  and  making  a  pateint  drink  of  the 
sacred  water  from  Kamandala  was  considered  efficacious  for  the 
cure  of  disease.  Appar  became  discontented  and  left  his  Jain 
monastery  and  went  to  see  his  sister  who  received  the  brother 
with  all  fraternal  love.  She  felt  at  the  distress  and  suffering  of 
her  brother  and  gave  him  sacred  ashes  (vibhuti)  and  asked  him 
to  go  to  the  temple  of  Veerattaneshwar  and  pray  for  His  relief. 
Appar  obeyed  and  when  he  stood  before  the  deity  he  suddenly 
gained  the  power  of  singing  and  when  he  sang  his  first  hyrnn  he 
felt  that  the  disease  in  him  was  giving  way.  The  God  had  been 
so  pleased  that  he  cured  him  of  the  disease  and  called  Tiru- 
navakkarasu,  the  king  of  beautiful  speech.  This  gave  Appar 
the  cause  for  discarding  Jainism  and  lose  faith  in  it.  Thence 

18  T.   T.  D.   MONTHLY  BULLETIN 

forward  he  began  to   extol  the    superiority    of    Saivism  and   he 
became  a  convert  to  Saivism. 

At  this  time  Mahendra  Varman  I  was  the  Pallava  Raja. 
He  was  also  known  as  Gunadharan.  He  ruled  sometime 
between  600  and  630  A.D.  Though  Hindu  by  birth  he  was  also 
a  convert  to  Jainisra.  The  Jains  then  went  to  the  King  and 
complained  about  Appar's  defection  from  the  Jain  faith.  The 
king  was  enraged  and  began  to  put  the  Saint  to  various 
tortures.  He  ordered  that  he  should  be  shut  up  into  a  lime 
kiln  for  seven  days.  When  the  kiln  was  opened  after  seven 
days  he  came  out  quite  safe  and  unhurt.  The  king  on  hear- 
ing this  ordered  once  again  that  he  should  be  given  food 
mixed  with  poison.  In  spite  of  eating  the  poison  Appar  was 
miraculously  alive.  This  infuriated  the  King  and  he  commanded 
that  he  should  be  trampled  by  rut  elephant.  To  the  utter 
wonder  of  all  the  elephant  did  not  trample  the  victim  but 
-trampled  to  death  two  jains  who  were  with  Appar.  The  King 
was  aghast.  He  was  not  convinced  of  the  spiritual,  greatness  of 
Appar  but  fancied  that  they  were  all  magic  or  sorcery.  He  at 
once  finally  ordered  that  he  should  be  thrown  to  the  waves  of 
the  seated  with  a  heavy  stone,  so  that  he  would  not  float  but 
meet  watery  grave.  Appar  sang  a  hymn  in  praise  of  Lord  Siva. 
By  this  act  he  did  not  die  but  he  floated  on  the  sea  and 
reached  a  hamlet  off  Cuddalore. 

After  these  miracles  of  Appar  the  King  became  ashamed 
and  became  a  changed  man.  He  realised  that  the  power  of 
Siva  was  unique  and  from  that  time  he  lost  his  faith  in 
Jainistn.  He  discarded  Jainism  aud  became  a  convert  to 
Saivism.  He  began  to  persecute  the  Jain's  destroyed  their  holy 
places  and  constructed  a  temple  called  Gunadharavichuran. 
The  wonderful  miracles  transformed  the  mind  of  the  King. 

At.  a  place  called  Tingalur  in  Chola  Country  there  lived 
a  pious  Brahman  by  name  Apudi  Adigal.  He  beard  of  the 
greatness  and  devotion  of  Tirunavakkarasu.  He  became  so  much 
fascinated  that  he  named  his  child,  his  housej  every  household 
article  including  even  the  weights  and  measures,  after  the  name 
of  the  Saint.  He  erected  a  number  of  water  pandals,  planted 
many  flower  gardens  and  constructed  Matts  in  the  name  of 
Tirunavakkarasu.  It  chanced  one  day  that  Appar  had  to  pass. 


through  Tingalur.  When  he  had  rested  in  one  of  the  matts  he 
saw  to  his  surprise  his  name  inscribed  to  it.  He  desired  to  see 
the  Bhaktha  who  did  so  and  went  to  the  home  of  Appudi 
Adigal.  The  latter  received  the  saint  with  all  hospitality  and 
then  invited  him  for  a  feast  on  the  next  day. 

On  the  day  of  the  entertainment  Appudi  Adigal's  son 
went  out  to  fetch  plantain  leaf  into  the  garden  where  he  had  the 
misfortune  of  being  bitten  by  a  snake.  In  that  condition  he 
returned  with  the  leaf  and  succeeded  in  just  keeping  himself 
alive  to  hand  over  the  leaf  to  his  mother.  Appudi  Adigal  and 
his  wife  in  spite  of  grief  over  the  loss  of  their  son,  they  sup- 
pressed it  lest  the  Saint's  meal  should  be  delayed,  hid  the 
corpse  and  went  to  invite  Appar.  When  seated  before  the 
food  Appar  asked  the  host  to  invite  his  son  too.  The  distressed 
parents  did  not  know  what  to  say  or  do.  They  became 
paralysed.  By  his  superior  intellect  the  Saint  discovered  the 
event,  and  asked  Appudi  Adigal  to  take  him  to  the  corpse. 
Before  the  dead  body  Appar  sang  such  a  glorious  hymn  glori- 
fying the  Lord  and  sought  his  protection,  and  brought  it 
back  to  life.  The  joy  of  Appudi  Adigal  and  his  wife  knew  no 
bounds  when  they  regained  their  son.  They  fell  at  the  feet 
of  the  saint  who  blessed  them  all  happiness  and  prosperity. 
They  thereafter  lived  long  spending  their  lives  praising  Lord 

Appar  later  on  visited  various  Siva  Temples  and  sang  hymns 
in  rhyme  and  rhythm  known  as  Padigams  and  Thevaram.  In 
one  of  his  wanderings  he  met  Tirugnana  Sambandar,  a  Brah- 
man saint,  younger  in  age,  at  Tiruppagalur  and  fell  at  his  feet 
in  adoration.  Sambandar  at  once  lifted  him  up  and  tenderly 
addressed  him,  "  Appar"  (father).  This  was  how  Tirunavak- 
karasu  came  to  be  known  by  the  familiar  and  revered  name 
Appar.  After  this  incident  both  these  illuminated  personages 
together  visited  Vedaranyam,  When  they  stood  before  the 
temple  of  Siva,  they  saw  the  doors  closed.  Appar  first  sang  his 
hymn  when  the  doors  flew  open  and  they  got  in.  They 
worshipped  the  Lord  and  came  out.  Then  Sambandar  sang  his 
hymn  and  at  once  the  gates  of  the  temple  voluntarily  closed 
themselves  as  before.  The  news  spread  far  and  wide  and 
people  began  to  muster  wherever  they  went. 


Sambandar  left  Appar  and  went  to  visit  Madura,  the 
Pandyan  capital.  Appar  came  to  a  place  called  Tiruppunthurut'hi 
and  settled  there.  After  his  wanderings  Sambandar  also 
came  to  that  place.  When  Appar  learnt  of  the  coming  of 
Sambandar,  he  ran  in  advance  and  without  the  knowledge  of 
Sambandar  he  ran  in  bore  the  palanquin  in  which  he  was 
seated.  Sambandar  asked  his  men  where  Appar  was,  and  to 
this  at  once  came  the  reply,  "  I  have  the  pleasure  of  bearing 
your  palanquin."  Sambandar  instantly  jumped  out  of  the 
palanquin  and  bowed  before  Appar,  the  aged  saint,  but  before 
he  could  fall  at  his  feet,  the  latter  himself  fell  at  the  feet  of 
Sambandar.  It  is  needed  a  pleasure  to  think  of  the  pure  and 
untainted  love  and  reverence  that  these  two  sons  of  God  bore 
for  each  other. 

Another  striking  incident  in  the  life  of  Appar  is  also  note- 
worthy. In  his  pilgrimage  between  Cape  Comorin  and  Hima- 
layas, Appar  became  passionately  desiring  to  see  Kailas,  the 
abode  of  Siva.  His  foot  became  sore  and  he  could  not  walk. 
He  then  began  to  use  his  legs  and  hands  and  began  to  crawl  in 
his  passion  to  see  the  Lord.  And  when  even  his  limbs  failed 
him  he  began  to  roll  on  his  body.  What  a  firm  purpose  it  was 
and  how  strange  it  is  for  the  common  man.  By  this  movement, 
Appar  became  exhausted.  When  he  began  to  cry  loudly  for  the 
Lord  to  help  him.  The  All-Merciful  Siva  heard  his  cry  and 
came  there  like  a  saint' and  learnt  from  him  what  his  desire  was. 
He  then  asked  Appar  to  bathe  in  the  tank  and  have  the  vision 
of  Kailas  at  Tiruvaiyar,  and  then  the  Saint  disappeared. 
Appar  had  his  bath  in  the  tank  and  enjoyed  the  vision  of  Kailas 
at  Tiruvaiyar. 

In  this  saintly  way  Appar  spent  the  rest  of  his  life  and  lived 
till  the  ripe  age  of  eighty  one.  He  was  married  and  had 
children.  During  his  last  days  he  lived  at  Tiruppagur  and  in 
the  temple  of  Iswara,  he  attended  to  the  cleaning  of  the  temple 
precincts  and  to  singing  ;of  hymns  in  praise  of  Lord.  He  was  so 
uncaredfor  worldly  pleasures,  he  used  to  sweepioff  thet  precious 
gems  lilce  bits  of  stone.  Eventually  he  attained  the  glorious 
feet  of  Lord  Siva  at  the  shriqe. 

Appar's  hymns  contain  the  wisdom  of  the  ripe  age.  His 
hymns  are  intended  as  advice  to  all  thinking  minds,  about  the 


manner  in  which  they  are  to  practice  for  the  realisation  of 
our  lives'  goal.  He  gave  counsel  to  different  sorts  of  people  to 
suit  their  different  degrees  of  development.  A  few  hymns  are 
given  here. 

To  a  person  who  takes  delight  in  agriculture!  he  has  said, 
"  Plough  with  Truth,  plant  the  seed  of  desire  for  knowledge, 
weed  out  untruth,  irrigate  the  field  with  the  water  of  patience, 
supervise  your  work  by  looking  into  yourself,  build  the  fence  of 
good  rules  (dharma)  ;  if  you  do  these  well,  Siva  gati  will  grow 
there  at  once."  To  a  devotee  he  advices,  "  Regard  your  body 
as  the  temple,  your  mind  as  the  worshipper,  Truth  as  the  jewel 
of  the  mind  (mana  mani)  as  the  Linga,  love  as  the  ghee,  milk 
etc.  Perform  puja  to  Isa  thus." 


Tirupati  Devasthanams  are  taking  up  the  ivorks  of 

Regtlding  of    tbe  Ananda    Nilaya  Vimanam 

of  Sri  Venkateswaraswami  Farw  at  Tirumala. 
Bhaktas  are   requested   to  contribute  Gold  &  Money 
and  associate  themselves  in  the  Kainkaryams.     Contri- 
butions may  be  sent  to  the  Executive  Officer,  Tirumala- 
Tirupati  Devasthanams,  Tirupati,  S.  I. 


The  pilgrims  are  requested  to  be  present  at  the  time 
of  PABAEAMANi— assortment  of  offerings  of  coins  etc., 
received  in  the  Hundi  or  Koppera — conducted  in  Sri  Varu's 
Tirumala,  in  the  afternoons  usually  at  the  time  of 


WHA  T  DOES  THE  PiL&RiM  SA  Y  ? 

6—9—57.     S.  Sundaravaradacbari,  Teacher,  The  Hindu 
Theological  High  School,  Madras. 

A  friend  of  mine  Sri  G.Ratnam  residing  in  No.  8  Muniyappa 
Mudali  St..  Kondithope,  Madras,  who  appeared  for  the'Secon, 
dary  Grade  Examination  in  March  1955,  failed,  in  English  only, 
consecutively  in  both  the  Examinations  in  March  and  October. 
He  could  not  get  an  appointment  as  a  teacher  since  he  has  not' 
passed  the  Examination  these  two  years. 

In  March  1957,  he  came  to  me  for  an  advice  and  solution  of 
his  continued  failure.  That  day  was  a  Friday.  I  told  him  to 
vow  to  Lord  Venkateswara,  that  if  he  got  a  pass  in  the  March 
Examination,  he  would  go  to  Tirupati  and  worship  HIM. 
Accordingly,  he  bathed  -  the  next  morning  and  vowed  before 
Sri  Venkateswara'' s  portrait  as  suggested  by  me.  In  June  1957, 
when  the  results  were  published  his  No.  9595  did  not  come  in 
the  papers.  He  assured  himself  that  he  had  again  failed  for 
the  5th  time. 

He  went  to  St.  Gabrials  Training  School,  Broadway,  Madras 
on  20— 7 — 1957  to  pay  the  fees  for  the  Oct.  1957  Examination. 
But  the  clerk  of  the  school  gave  him  his  certificate,  saying  that 
he  had  passed  the  examination  and  that  he  need,  not  pay  again 
for .  the  test  Faith  in  the  Lord  Venkateswara  of  the  Seven 
Hills,  has  brought  about  the  success. 

11— 9—5^.     Sri  Bach hulall,   G.    Tody,   Bavkar  &  Mill 
Owner,  Jaora.  (Madhya  Bharai). 

By  grace  of  God  all  of  us  had  the  privelege  of  staying  at 
Shree  Tirumalai  Hills  for  four  days  and  enjoyed  very  much  by 
peforming  Pujas  and  Brahmotsava  etc. 

I  was  wonder-struck  to  see  al round  progress  of  the  Hills 
&  feel  this  is  all  due  to  your  sincere  efforts  and  keen  interest. 
Really  you  are  very  fortunate  for  devoting  your  life  in  such  a 
sacred  service  of  Lord  Sreenivas  and  his  devotees. 


•          Subscribers  are  kindly  requested  to    note    that   the  I 

(bulletin  copies  will  be  posted  only  on  the  10th  of  every 
^  month  arid  not  in  piecemeal.  Thosfr  who  become  subscri- 
J  bers  or  renew  their  subscription  after  the  5th  of  a  month,  j 
J  will  get  copies  of  the  bulletin  only  after  the  10th  of  the  « 
1  succeeding  month  and  not  earlier.  I 

T.   T.    0. 

At  reduced  prices  —other1  concessions  also. 


~~?  ~*~"     .  Rs.  nP. 

1.    Sri  Venkatesvara  Mahatmyam  (Sanskrit)  with  Hindi  Com- 
mentary  Vols.  1  &  II  each  ...    1  00 
2           do.       Sthuihi  (Skt.  in  Tel.jSongs)  ...   0  25 

3.  Marichi  Sarahita — Sanskrit       "  •••   0  75 

4.  Sri  Venkaleswara  J'ihasamala  (Sanskrit)  ...    0  50 

5.  Ashtamahishi  Kalyanarau  (in  Telugu)  •••  0  75 

6.  Paramayogi  Vilasamu                   ,,  •••   1  69 

7.  Usha  Parinayamu                          ,,  ••    0  87 

8.  Sri  Venkatesvara  Kavya  Kalapa  (Skt.)  ...   2  00 

9.  Athri  Samhita  •••   3  0 ) 

10.  bri  Venkatesvara  Vaclianam'jlu  (Tel.)  ...   0  50 

11.  Chevvaichchuduvar  Bhagavatam  ~  Part  I  (Tamil)  ...   4  fO 

12.  Sri  Krishuopadesam  (Sanskrit —  I  elug-u)  ...   0  14 

13.  Tiruvayraazi  (Telugu  Script  with    Commentary)  •--    5  00 
14     Nityanusandhanam  Tamil  or  Telugu  Script.  (  Teng-alai)    •••    0  62 

15.  do.             „                     „  (Vadagalai)  ••    0  50 

16.  Tiruvaymozi  Vilakkam  (Tamil)  1  00 

17.  Srivachanabhu|hanam  (Telugu)  •-•   0  75 
IS.    Seraporul  ( Tamil)  ...   1  50 

19.  Adhyatma  Sankirtanalu  : 

do.         Vols.  VIII,  IX,  X  each  ...    1  50 

20.  Sarasangraha  Ganitarau  ••'•   1  12 

21.  Chandotjyopanishad  (Sauskrit  only)  •••   4  00 

22.  ']  he  Pantheon  at  Tirupati  (Pictorial)  -     0  25 
'  23     Chevvaichuduvar  Bha^avatham — Part  |I  ...  4  00 

24.  Ashtadasa  Rahasyam  (9  to  18)  Vol.  II  ...   2  00 

25.  History  of    Tirupati  (Tiruvengadam  Temples)    by  Sriman 

26.  T.   K.  T    Viraraghavachariar  Vol.    1  •••   3  75 

do.                do.                 Vol.   II  —   3  12 

27     Architectural  Development  in  Tirumala  femple  •••  0  25 

28.  Minor  Workd  (Tallapaka  Vol.  ])  •                  —   0  56- 

29.  Sri  Ainamachuryula  Charitrarau  •••    I  87 

30.  Thiruvengada  Ula  (Tamil)  •••    1  12 

31.  Adhyatma  Sankirtanalu  Vol.  V  •••   2  25 
3^.    Sankara  Vilasam  ( Tamil)  •••  2  44 

33.  Alankara  Sangraha  ••     2  44 

34.  Janasrayi  (Sanskrit)  •••    0  75 

35.  Tirunpavai  Saptapadulu  (in  Telugu)  •••  0  25 

36.  Dbarmasangraha  (in  Sanskrit)  —   1  50 

37.  N'patavyayopasargavr'tti  (in  Sanskrit)  •••    1  50 

38.  Sahitya  Vimarsa  (in  Sanskrit)  •••    1  50 

39.  Veerasaiva  Literature  (in  Telugu)  -••   3  75 

40.  Raghuvamsa    by     D.    T.    Tatacharya  -    .    •••    1  87 

41.  Sahitya  Sara  (Sanskrit)  •••    I  50 


Rs.  nP. 

Padmini  Parinayam  (Sanskrit)  --•  1  56 

History    of    Tirupati     by    Dr.    S.  Krishnaswami  lyengar 

Vols.  I  &  II  each  '  .          '  3  ?5 

44.  Alwar's    Mangalasasanams    on  Thiruvengadamudaiyan 

( Telugu  script)  •  ...   2  25 

45.  Tirumalai  Olugu  •-•  2  (6 

46.  Ashtadasa  Rahasyamulu,  (first  8)  V<  1.  I  3  94 

47.  Supreme  Epic  of  Devotion— (English)  —   2  06 

48.  Sri  Krishna  by  P.  N.  Srinivasachari  •••  0  75 

49.  •  Vedartha  Sangraha,,'-                                                        ••••  6  CO 
50    Srinivasa  Vilasa  Sevadhi                                                     ...  4  50 

51.  Brihadaranyakopanishitd  (Sanskrit  only)  •••  5,  25 

52.  Tattwasankhyana  Tika  .  •••  0  75 

53.  Vidhithraya  Parithranarp  •••   1  69 

54.  Ramajeya-Hiruppugal  Vol  I  &  II   each  ...  3  CO 

55.  Prapanna  Parijatam  (Sanskrit)  ...  0  94 

56.  Balabhagavatara  (Telugu)  '•-.  3  75 

57.  Srinivasa  Vilasara  iTelugiO  ..^ 

58.  Roil  Olugu:    (in  English)  By  T.S   Parthasarathy  •••   0  75 

59.  Sri  Vehkateswara  Mahatmyara  (Telugu  prose)  ...  0  50 

60.  Thiruvensada    Sthalapuranam  (Tamil  prose  and  poetry)     1  50 

61.  do,              (Tamil  Prose  only)                 s                    ...    0  50 
6'_\              do.              (Kannada)                                                      ••     0  50 

63.  du.  (Hindi)  -•   0  50 

64.  Sri  Venkateswara  Sathakam  (Telugu)  ...   0  50 

65.  do.  Supra bhatham  (Sanslmt)  ...    0  12 

66.  do.  (Telugu  script  or  Kannada)  ...    0  12 

67.  do.  (Tamil  script)  ...   0  06 

68.  Sri  Venkatesvara  Suprabhatatn  with  word  for  word  mean- 
ing and  short  commentary  in  Tamil  and  Telugu  each  ...    0  37 

69.  Alwar's    Arulichcheyalgal    on     Thiruvengadamudaiyan 
(TamiJ  script)  ...    0  25 

70.  Sri  Venkatesvara  Laglsu  Kritulu  (Tel.).  ...   1  50 

71.  Sri  Venkatesvara  Sahasranamam  with  Asjhtotharara  (Skt.)    0     (-2 
"72.  do.  (Sanskrit  and  -Tamil)       '  ...    1  OQ 

73.  do.  (in  'Telugu  script)  ...    0     37 

74.  do.      Stutiratnamala  (Tel.)  Vol.  I.  ...   1     12 

75.  do,  (Telugu)  Vol.  II.  .    ....   2     00 

76.  Alwar's  Mangalasasana  Pas uraros  with  Com.        (in  Tamil)   3  00 
". .                          ,-                                 „  :                      (in  Telugu)  4  0: 

78.  Sringara  Sankirtanalu  :  Vol.  Ill  •••   2     CO 

79.  do    Ed  by  late  V.  Prabhakara  Sastri  ;..   2     00 

80.  Adhyatma  Sankirtanalu  :  Vol.  VI  •••   2    00 

81.  do.  Vol.  XI  ;..:.  .»    5     CO 

82.  Songs  of  Tallapaka    Poets  with  musical  notation  by  Sri 

R.  AnarUhakrishna  Sarma  Vol.   I  '  "-3     00 

83.  ;     do.  „      H         •  ....  3     CO 


Rs.  nP. 

84-.  Kasyapa   SamhJta                                                                      •--  3  00 

85.  Bhriau  Samhita                                                                             •••  Q  TO 

So.  Isavasyopanishad                                                                       -  2  00 

87.  Kenopanishad                                                                                •--  1  CO 

88.  Kathopanishad                                                                           •••  3  75 

89.  Prasnopanishad                                                                              •••2  75 
90.>  Minor  Upanishad  basbya  (Sanskrit  only)                         ...  6  00 

91.  A  Glossary  of  Indian    Philosophical  terms   (Skt.  &  Eng.)  1  50 

92.  Psychology    (Telugu)                               (Out  of  stock)          •-•  2  00 

93.  Theory  of  Knowledge  in  the    Philosophy  ofSri  Ramanuja  5  00 

94.  Idea  of  God      by  Dr.  K.  C.  Varadachari  (English)         -••  3  00 

95.  Suvarnasaptati  Sastra —(Sanskrit)                                         ••  3  00 
96  Dharma  Sastras  and    Dharma  Sutras   by  Sri  K.  S.,  Rama- 

swami  Sastri                                                                                  •-  Q  75 

97.  A  Handbook  of  Hindu  Religion  (English)            J               ...  0  75 

98  Tiruppavai  ("1'amil  or  Telugu)                                               •--  o  I.?. 

99.  Chittira  Tiruppavai  (Tamil)                                                   •••  2  00 

do.                                  (Binding)                                       •••  3  '  CO 

JOQ.  Chitrarauta  Thiruppavai   (in  Telugu)                                  •-  2  00 

do.                              (Binding)                                      ---  3  OQ 

101.  Stotrsratnamulu — (in  Telugu  script)                                     •••  0  62 

102.  Srirangarn  Vaikuntha  Ekadasi                                                 --•  0  75 

1 03.  Tiruvaimozhi  Ahapporu!  pasurams  Part  I  T.  (with  Edn.  com.) 

104.  Tirukkural  (Kamattupal)  Tamil               (Out  of  stock)  •••  2  00 

105.  do.           (Porutpal)           „                              do.              ---  4  00 

106.  Rupakaparisuddhi  (Sanskrit)                                                  .-  1  00 

107.  Bharatakosa—  (Sanskrit)                                                           •••22  00 

108.  Aodhra  Kuvalayanandamu    (in   Telugu).                            ...  3  75 

109.  Dasarupakam  (in  Tamil)                                                         •--  3  50 

110.  Subhadra  Kalyanamu                ,,                                              •••  0  75 

111.  Ba^acharitam  (a  Tamil  Sanskrit  Drama)                            ...  0  75 

112.  Ashtingayogasaramu  (T^lugo)                                              ...  1  00 

113.  Maniraekfaala  (Te  ugu)  by  Pandit  Sriramulu  Reddi       ...  2  75 

114.  Chakshushiyara  (Sanskrit)                                                         ...  1  75 
115  Ethiraja  Vijavam  (a  drama)  (Sanskrit)                              •••  4  00 
116-  Mahabharatum  :  by  K.  S.  Ramaswami  Sastri  (English)  ..  1  25 
117.  Tirupatt    Devasthanam   Eoigraphical  Report             •••  4  00 
118  Tirumaiai  Tirupali  Duvastha^am  inscriptions  Vols.  I,  II, 

III,  IV  and  V  each  .,.,-:                                           •--  3  CO 

119.  do.      Vol.  VI  Parts  I  and  IE  each                               .      -•  3  00 

120.  A  Study  of  Hindu  Iconography  :  By  T.N.Srinivasan  (Eng.)  5  00 

121.  Rasavivekam  (^anskrit)                                              .            ...  4  00 

122.  Exerptsfrorn  Potana's  Bhagavatham  by  A.V.S.  Sarma,(E.)  1  50 

123.  Yappoli  (A  Tamil  prosody)                                                     ...  3  50 

124.  Siddhantha  Thraya  Sangraha  ('Tamil  oi  Telugu)             ...  1  00 
125  Andiya  Katha  by  Pandit  Sriramulu  Reddi  (Telugu)       •--  2  50 
126.  Saintly  Steerevs  of  the  Ship  of  Brahmadvaita                 ...  0  50 


Tirupati  Yatra  Guide  Books  Rs.  nP. 

1.    Illustrated  Guide  Book  Tirupati.  (English  or  Telugu)  ...  l  00 

2     AU-About    Tirupati    (A    pictorial  guide  book)  --•   3  50 
3*.    Tiropati  (Guide  books  in  Eng.,  Telugu  Tamil,  Kanarese 

and  Hindi  languages,)  each.  ...  0  50 
Sri  Venkatesvara    Pictures 

1.  Sri  Venkatesvara  •••  1  00 

2.  Sri  Padmavathi  1  00 

3.  Sri  Venkatesvara  &  Padmavathi  (Joint  picture)  ...   1  00 

4.  Do.  ...  0     12 

5.  Sri  Veukatesvara  or  Padmavathi  (each)  •-•  0     25 

6.  Do.  •»  0     06 

7.  Sri  Milayappaswami  (with  '  Vajrakavacham)  --•    1     00 

8.  ,  Do.  -  0     25 

9.  bri  Venkatachala  Mahathmyam  in  pictures  book  -••   5     50 

containing- 51  pictures 
10".  Do.  in  single  sheets      .          ...    1      50 

Books  in  Print 

1.     Bhavaprakasika  by  Sri    Rangaramanujarrmni  (Sanskrit) 
.2.    Kadambarikathasara  „ 

3.  Vrikshayurvedam  (Telugn) 

4.  Ramanataka  Vimarsanamu  ,, 

5.  Annamacharya  Charitamu  (Reprint)  „ 

6.  Thiruvairaozhi  Ahapporul  Pasurams   Part  II     (Tamil) 

7.  108  Thirtnmangdl — (collection  from  Bulletin)      „ 

8.  Thirukkural — Kamathupal  &  Porutpal  (Reprint  )  „ 

9.  Dayasathakara  with  comiLentary  (Telngu  and  Kannada)   . 


The  T,  T.  D.  Ephigraphical  reports  and  T  T.  D.  Inscriptions  Vols- 
I  to  V  and  VI  (1)  and  (2)  total  eight  books  will  be  sold  at  a  conces 
sional  price  of  Rs.  10/  per  set  for  tha  public. 

The  Annamacharya  Sankirtanas  and  Tallapakam  works,  whenever 
they  are  purchased  in  the  set  of  six  vois.  25%  discount  wilt  be  aljowtd. 
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only  12M%  discount  only  will  be  allowed  on  purchase  of  100  copies 
and  more  in  each  case. 

Copies  can  be  had  of:—\ .  THE  EXECUTIVE  OFFICER,  T.T.  Devasthanamsj 
Tirupali-(S.  India)  ;  2.  T.  T.  D.  Book  Stall  in  New  Choultry, 
Tirupati;  do.  ;3.  do.  in  Tirumala. 

4.  At  Higginbothams  Stalls  ;  &  5.  T.  T.  D.  Information  Centres. 

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List  of  Grihasthas  who  performed  special  Arjitham  s@vas 
during  September,   1957  in  Sri  Veokateswara  Temple,  Tlroaiala. 

v-r  i     A    i  i  C 

Dale  Name  and  Address.  bevas. 

1  Sri    P.  Umasankaram,  Madras-18.          Kalyanotsavarn 
,,     .,     M.  Papanna,  Bangalore.  do; 

„  „  G.  Bha£avan  Sin£h,  Handed.                        do. 

2  ,,  Venkateswara  Mills  Ltd.,  Coimbatore  Dt.  do. 
,,  .,  Ra^havendra  Rao,  Krishna  Dt.                      do. 

3  ,,  V.  Lakshmaiah,  Bangalore.  do. 

4  ,,  Srinivasan.  New  Delhi.  do. 

,,  ,,  M.  Narasimhulu  Chetty,  Kodan&al.      II  Cl.  Brah. 

,,  ,,  N.  Janakirama  Chetty,  CKittoor.     Kalyanotsavam 

„  ,,  M.  Narasimhulu  Chetty,  Kodan£al.             do, 

6  ,,  Govindaprasad  &  Partner,  Akola.  Vasanthotsavam     2,000 
,,  ,,  A.  Sinarang,appa,  Mysore.                 Kalyanotsavatn         500 

7  ,.  G.  Venkataswamy  Naidu,  Coimbatore.       do.                    500 
„  „  R.  M.  Sutidaram,  I.C.S.,  Madraa.          N.  Kanuka        1,000 

8  ,,  P.  S.  Desikachary,  Madras.  Kalyanotsavam         500 

9  ,,  N.  V.  Go vindarajulu  Chetty,  Namakal.     do.                  500 
,,  Smt.  Rajasulochana  Paramasivam, 

T.  Nag,ar,  Madras.                   S.  Kalasabhishekam  1,500 

11   Sri    K.  Ethirajulu,  Madras-1.         Half  Thiruppavada  1,000 

13  ,,     V.  Mtmaswamy  Mudaliar,  Madras-7.     N.  Kanuka  820 

14  ,,     M.  K.  Mallaiah,  Coimbatore  Dt,     Kalyanotsavam  500 

18  ,,     N.  Krishna,  Ernakulam.  do.  500 

19  ,,     K.  R.  Than&aswa-my,  Reni&unta.  do.  500 
.,      ..     A.  Sa-nkara  Reddy,  Madras.                            do.  500 
,,  Sait.  N.  Chinnammal,  Gopichettypalayam.  II  Cl.  Brah.  & 

,  Kalyanotsavam.     1,250 

21  Sri   Krishna  Pictures,  Madras.  N.  Kanuka         500 
,,     ,,     Raja  Saheb  of  Venkatagjri.            Vasrnthotsavani     2,000 

22  ,-,     N.  Thulasiram,  Nandhed.  II  Cl.  Brab.         750 

24  Smt.  P.  Sarojini  Devi,  Tenali.  do,  750 
,,      ,.     B.  Annapurnammi,  Tenali.  do.  750 
,,  Sri  .Veakayadathi,  Bel^aum  Dt.  do.  750 
,,      ,.     Gopal&ovind  Bhattanvar  Manaval, 

Padari  Taluk.                                                    do.  750 

25  ,,     Lakshman  Balaram  Valamwar,  Parban.  I  Cl.  Brah.  1500 
,,     ,,     Balarao  Baleram  Vattamwar,  Parbani.  II  Cl.  Brah.  750 
,,     ,,     Dathathreya,  Naadhed  Dt.                            do.  750 
,,      ,,     Jayaram,  Nandhed.                                             do.  750 

(Continued  at  Page  10) 

22—10—57     Tirumala  Sri  Vari  Gbeoavali  As  that  a  am. 
4_1[— -  57      firuaula  Kiuikiivaia..!  Ajhthanant 

— Chakrathirtha  Msikkoti. 
7-— 11— 57     Tirupati  Sri  Kapiieswaraswa  ni  Annabhisekham 

18-— II— 57  TsrueSianur  Sri  PalmavatSi  Brahmolsava-Dvajarffllianafa 
22—11-57  ,,  CAJAVAHANAM. 

23     11—57  ,,  Ga'aJuvaliatnm. 

25—11—57  „  Ratholsavam 

26— -11 — 57  „  Pa.jchamitfieer.!:a.n. 

27 — 11— -57  Tirupati  Sri  Kapileswai'aswani — S:i.tla  Su3hit 

7~rl2— 57  Tirumila  Sri  Vari  Kjrhhika  Deepani. 

Secure  ytnh    copies    lo-i-iay. 


Sri  Venkateswara  of  Tirupati   (Te/ugtt) 

With  note.;  and  commentary  in    Telugu 
By  ViJwan  Sri  T.  K.  V.  N.  Sudarsanacharya,  Sironiani 

Price  Rs.  4. 


By  Sri  Ananthanandendru  Sarasuaihi 

Price  50  nPs. 

3.  AN  Dl  YAK  AT  HA  (Telugu) 

A  true  translation  of  the  tamil  epic  Silappadikaram 
By  Pandit  Sriramulu  Reddi  Garu  of  Chittoor 

Price  Rs.  2-50. 

Packing  &  Postage  extra. 

For  copies  apply  to  .-—THE  EXECUTIVE  OFFICER, 

.•rioted  at  T.T.D.  Press,  Tirupati  and  published  by  Sri  C.  Anna  Run    H.A 
Rxeciit-ive  O-ficer.  Ttrn  nttln-Ttrupati  nevasthnnams,  Tirnp  i"      9-20-57 

Vol.   V 


No.  II 

Sri   Venkaleswara 
—     Balalayamurthis 

ivarapalaka  Sri  Jaya. 

Dvarapalaka  Sri   Vijaya. 

f  X9S 


GENERAL:— Height  2820  Feet  above  sea  level. 

Temperature: — Max! urn  94^  Minimum  60C 
Rainfall  40"— Population:  4000. 


Rs.  nP. 

1.  Sri  Yenkateswaraswarni  Temple,  Tirumala         ...     2,00,130  26 

2.  Sri  Padmavathiamma  Temple,  Tiruchanur          ...           1 ,954  48 

3.  Sri  Govindarajaswami  Temple   Tirupati             . . .          2,740  99 

4.  Sri  Kodandaramaswami  Temple,  Tirupati           . . .              273  42 

5.  Sri  Kapileswaraswami  Temple,  Tirupati             ...             434  30 

Total     ...     2,05,533  45 


OCTOBER,  1957 

Number  of  pilgrims,  accom-  |    at  Tirupati  ...  71,513 

modated  in  the  choultries 
in  the  month:  at  Tirumala          ...  52,414 

Number  of  pilgrims,  who  availed  [    Adults  ..  92,149 

to  Tirumala  in  the  month:          '    Children     ...  4,115 

3.  3.  ®.   montfiiy  Bulletin 

Vol.   VIII         NOVEMBER  1957 

No.  11 


(fj_fSI>HE  Government  of  Andhra  Pradesh  have  appointed  the  following 
'-***  gentlemen  to  the  Boardof  Trustees  for  the  Tirumalai-Tirupati 
Devasthanams  in  the  place  of  the  Board  whose  period  expired  on 
June  26,  1957  under  section  80  (3)  (a)  of  the  Madras  Hindu 
Religious  and  Charitable  Endowments  Act,  1951  (Madras  Act 
XIX  of  1951). 


1.  Sri  A.  C.  Subba  Reddy,  M.L.A., 
Chairman,  Municipal  Council,   Nellore. 

2.  Sri    Alapati    Venkataramiah,    M.L.A., 
Tenali,  Guntur  Dist. 

3.  Sri  P.   Suryanarayana, 
Thyagarayanagar,  Madras. 

4.  Sri  Anantha  Rao,        » 
Trustee,  Vemulavada  Temple, 
(Karimnagar  Dist.) 

5.  Sri   Krishnaram  Bhupal, 
Rajah  of  Gadwal,  Hyderabad. 

6.  Sri    B.     Ch.    Narayanamurthy, 
Col.     Ross's    Bungalow, 

A.    C.    Guards,    Hyderabad. 

7.  Sri    P.    V.    Choudary, 
Nuthimadugu,   Kalyanadurg  Taluk, 
Ananthapur  Dist. 

8.  Sri    B.  G.  M.  A.  Narasinga  Rao,  M.L.A., 

9.  Sri  P.  N.  Appa  Rao,  M.L.A., 
Palakonda  (Srikakulam  District). 

10.      Sri  R.  Nadhamuni  Reddy,  M.L.A., 
Narasingapuram     (Chandragiri — 
Chittoor  Dist.) 

(Appointed  in 
^  t  h  e  i  r  individual 

(A  p  p  o  i  n  t  e  d 
,  against  the  three 
^•vacancies  reserved 

for     members     of 


T.  T.  D.  MONTHLY 

(Appointed     in 

11.     Sri  D.  Perumal,  M.L.A., 

the  vacancy  reser- 

Palacole  (West  Godavari  Dist.)  f  ved  for  scheduled 

castes  candidates,) 

The  members  will  hold  office  for  a  term  of  three  years  from 
October  24,  1957. 


The  Tirumala-Tirupati  Devasthanam  and  the  Mysore  State 
have  put  on  the  road  from  Tirupati  to  Bangalore  one  more  bus 
each  from  November  3,  besides  the  two  buses  plying  from  each  side 
every  day.  The  newly  introduced  bus  will  start  daily  from 
Tirupati  at  9-15  a.m.  and  reach  Bangalore  by  4-30  p.m.  From 
Bangalore,  the  bus  will  start  at  9-30  a.m.  and  reach  Tirupati  at 

Religious  lectures  held  during  the  month  of  October  1957 
T.  T.  Devasthanams  Information  Service  Office, 

at  Sri  Srinivasa  Balaji  Bhavan, 
Himayatnagar  Road,  Hyderabad-Deccan. 

Discourses  given  by  •  Subjects 

Sahitya  Ratna  Eknath  Prasad         TULASIDAS-A  poet-devotee 
Sri  P.  Venkateswara  Rao  ISAVASYOPANISHAD 


Sahitya  Vidya  Praveena  Sri  P.     SRI  RAMA Y ANA 

19,  Royapettah  High  Road,  Madras— 14. 

5  Sri  V.Krishnamurthy  Bagavatliar    LAKSHMANA  BHAKTI 

6  Sri  Ranga  Dasa  Dasa  Goshtigal    BHAJANA-PRAYER  i 
Suprabhatham  by  Bhagavatars 

12    Sri  P.  R.  Nagaraja  Rao 

19    Sri  Odayalur  Appu  Sastrigal 

26    Sri  Kankadai  Narasimhachariar 


Renovation  of  Vimana 


THE  Balalaya  function  which  commenced  on  25th  October  at 
Tirumala  to  precede  the  task  of  taking  up  the  renovation  of 
workof  Sri  Ananda  Nilaya  Vimanam  of  Sri  Venkateswara  came  to 
a  successful  termination  on  1st  November  1957.  The  sakthi  or 
power  was  transformed  first  from  the  principal  deity  of  Sri  Venkates- 
wara to  the  Kumbha  or  Kalasa,  from  which  the  retransfer  was  made 
to  an  image,  a  replica  of  Sri  Venkateswaramurthi  prepared  in  Daru 
or  Athi  wood  for  the  purpose. 

On  the  Venkata  Hill,  the  Supreme  Lord  stands  SELF-RE- 
VEALED (Swayam  Vyakta),  on  the  southern  bank  of  the  ancient 
pool  known  'as  the  Swami  Pushkarini.  He  revealed  himself 
under  an  ant-hill  and  was  followed  by  the  hosts  of  Heaven,  who 
worship  Him  even  now  invisibly  day  and  night  in  the  sanctum. 
The  structure  which  covers  the  Lord  from  the  sun  and  rain,  erected 
on  the  sanctum,  is  the  Divya  Ananda  Nilaya  Vimanam,  a  canopy 
of  the  abode  .of  divine  joy. 

Sri  Garudalvar. 

It  is  said  that  Chakravarti 
Thondaiman  discovered  the  Lord 
and  built  a  temple.  The  historians 
would  fix  the  period  as  first  century 
B.C.  or  A.D.  The  building  housing 
the  Lord  with  its  cutstone  construc- 
tion answers  to  the  well-known  style 
of  the  Pallava  architecture ,  _  qf ;  jjbs 
9th  century.  Inscriptions  ;S,ho,)v 
that  it  was  Jatavarman  Sundara 
Pandy a  ^  who  placed  the  Golden 
Kalasa  'on  the  Vimana  ;  Saluva 
Mangidsva,  a  powerful  Vijayahagara 
chief  wfto  covered  the  central  shrine 
with  golden  plates  in  1359  A.  D.,  and 
Vira  Narasimha  Yadavaraya  who 
weighed  himself  against  gold  and 
made  use  of  the  gold  to  cover  the 
temple  Vimana  in  memory  of  his 

Sri  Jfottu  Tnayariu. 

Sri  Vishvaksenapathir 

victory    over    his    enemies  and    his    bringing    the     whole    world 
under  his  authority 

The  Board  of  Trustees  of  the  T.  T.  Devasthanams  decided  in 

1952  to  have  the  Vimanam  fitted  up  with  new  plates  and  to  renovate 

the  Vimana  itself.     The  construction  and  renovation  was  done  long 

back  nearly  one  thousand   years  ago.     The  glittering  gold  portion 

worn  off  due  to  long  passage  of  time,  and  natural   causes  of  rain 

and  weather.     It  was  even  said  that  rain  water  was    found  to  drip 

into  the  Sanctum.     It  was  therefore  a  very  important  and  an  urgent 

item,  the  completion  of  which  would  be  the  greatest   achievement 

in  this  generation.     The  measurements  and    copies  of  the  images 

were  taken  and  photographed  during  the  16th  to  21st  June,  1953, 

after  a  balalayam  function  was  done.     The  preparation  of  the  copper 

plates  and  the  gold-gilding  is  almost  complete  after  a  period  of  4 

years.     An    exact  replicata  of  the  Vimana  was    prepared    and  a 

number    of    sthapathis    under    Sri    S.    M.    Chokkalingachari   of 

Mathurai  worked  day   and  night  to    prepare    sketches  and   plates 

for  the  covering  of  the  Vimc\na.     Great  care  was  taken  to  see  that 

the  bimbams  etc.  as  found  in  t|he  existing  Vimanam  plates  were  copied 

in  the  newly  made  ones.     Sri\R.  Gopalaswami  Raju  of  Trichy  was 

entrusted  with  the  gilding  wprk  on  the  plates    prepared   for  the 

purpose.     The  preparation  oj^the  plates  and  the  gilding  of  the  plates 

were  done  in  two  separate  j^ork-shops  established  for  the  purpose. 

These  works  were  carried  [out  under  the  supervision  and  advice  of 

an  expert  Committee  f&frned  for  the  purpose  consisting    of  Sri 

The  Kumbas  or  Kalasas  on  the  Vedic. 

Vummidi  Pandurangaiah  Chetty,    Sri    Nathella   Sampathu  Chetty 
and   Sri  Rathilal  of  Madras. 

When  the  work  of  preparation  of  the  plates  was  nearly  over, 
the  Devasthanam  consulted  authorities  in  agania  sastras  and 
decided  to  have  replicas  of  the  images  of  Sri  Venkateswara,  Dwara- 
palakas,  Garuda,  Dvajastharnbhaa  nd  Balipeeta,  as  also  the  Potu- 
Thayarlu  and  Vishvaksena  prepared  in  Dharu  or  Athi  wood,  since 
the  renovation  work  will  take  a  long  duration  of  3  to  4  months 
for  completion. 

In  accordance  with  the  rules  laid  down  in  the  agama  sastras, 
the  Balalaya  functions  were  conducted  at  Tirumala  on  25th  October, 
1957  to  1st  November,  1957  for  the  transfer  of  power  or  Sakthi 
from  Sri  Venkateswara  to  the  Kumbhas  and  from  there  to  the 
newly  made  images.  More  than  twenty  four  priests  participated 
in  it  for  the  several  rites.  The  Yagasala  was  arranged  in  the 
Kalyanamandapa  to  the  north  of  the  Garbhagriha  which  was 
enclosed  on  all  sides  by  iron  meshes  to  be  visible  to  all.  Three 
Vedis  or  platforms  were  constructed  in  a  row,  for  placing  the 
Kumbhas  or  vessels,  two  of  which  contained  the  power  or  sakthi 
of  the  deity  and  the  Vimana  and  the  third  of  Mahasanti  tiruman- 
janam  besides  two  the  Vedis  for  Potu  Thayarhi  and  Vishvaksena. 
The  main  Vedi  was  surrounded  by  the  five  sacrificial  fires  and  the 
Prayaschittagni.  Besides  these,  there  were  two  more  fires  for  the 
Vimana  and  the  Mahasanti.  In  the  evening  on  the  26th  Oct.  the 
sakthi  or  power  of  the  Vimana  and  of  the  deity  was  transferred 

Agnimathana  or  the  charning  of  sacrificial  fire  for  the  Kundam 
into  the  vessels  (Kumbhas)  while  scores  of  pandits  were  reciting 
the  different  Vedas  and  the  Puranas.  This  was  preceded  by  the 
churning  of  the  fire  for  the  sacrifice  from  the  arani,  a  piece  of  the 
prescribed  wood.  This  fire  was  distributed  into  all  the  Kundas  or 
tire  altars  according  to  the  order  prescribed  in  the  sastra.  Along 
with  the  Kumbhas,  the  Bhoga  Srinivasamurti  and  other  archa  idols 
found  in  the  temple  were  brought  and  placed  in  the  yagasala  in 
different  places,  the  first  being  placed  in  front  of  the  Pradhana 
Kumbha  of  the  deity.  ' 

During  these  seven  days  of  the  prathishta,  the  images  prepared 
in  Dharu  (athi)  wood  for  Sri  Venkateswara,  Dvarapalas,  Potu 
Thayarlu,  Vishvaksena,  Dvajasthambha  and  Balipeeta  and  Garuda 
were  put  to  purificatory  ceremonies  Viz.  Nethra  Sammelanam 
(Opening  of  the  eyes),  Adhivasam  (immersion  in  panchakavya, 
milk,  water)  for  prescribed  periods),  besides  the  regular  homams,  as 
prescribed  in  the  Agama  Sastra. 

On  the  31st  October  (6th  day),  a  mahasanthi  Thirumanjanam 
was  performed  for  all  the  images,  newly  prepared  and  a  sayanadhi- 
vasam  was  arranged.  '  .•  . 

On  1st  November  after  the  usual  temple  routine  was  over,  the 
Poornahuthi  functions  (the  closing  of  homams  in  the  agnies)  were 

The  Kalasas  are  being  taken  round  the   Vimana  to  the  shrine  prepared 
in  KaJyanamandapa  for  the  Balalaya  Murthi. 

conducted  in  an  elaborate  manner.  The  power  or  Sakthi  in  the 
Kumbha  was  re- transferred  to  the  purified  Dharu  bimbas  respec- 
tively, which  were  located  in  the  specially  built  sanctum,  enclosing 
the  4  pillared  mantapam  in  Kalyana  mantapam. 

Great  veda  pandits,  scholars  and  others  participated  in  this 
great  function.  Vedaparayanam  in  all  three  vedas,  rig,  yajur  and 
sama  vedas  was  conducted.  Discourses  on  the  religious  aspect  of 
the  Balalayam  functions  were  held.  Grantha  patanams  in  Sri 
Venkatachala  Mahathyam,  Srimadramayanam,  Bhagavatham,  Sri 
Bashya,  Sri  Gita  Basliya,  Bagavadvishaya  and  from  the  several 
puranams  on  all  the  seven  days  of  the  Balalayam  period  were 
conducted.  Sanmanams  to  the  pandits  and  bhoori  Dhakshinams 
were  given  on  the  occasion.  As  part  of  this  Balalaya  functions,  a 
garuda  seva  was  performed  to  Sri  Utsavarlu.  A  Thiruppavada-maha- 
santhi  (Anna  santhi)  and  a  Thirukkalyanotsavam  were  also 
conducted  on  the  2nd  November  1957.  Feeding'  of  the  pandits 
and  the  poor  in  different  places,  was  also  done  on  a  large  scale. 

All  the  daily  poojas  will  be  conducted  to  these  new  deities  and 
the  devotees  will  be  permitted  to  participate  in  the  Sevas  here  as 
usual.  At  the  same  time  usual  poojas  and  nivedanams  will  be 
offered  to  the  Mulavar  but  worship  during  the  time  is  not  open  to 
the  public.  This  procedure  will  last  till  the  renovation  work  is 
completed  and  gold  gilded  plates  are  fixed  on  the  Vimanam.  It  is 

The  Pradhanacharya,  who  headed  the  religious  function  being 
honoured  on_the  occasion. 

likely  to  take  three  to  fourjmonths.  During  this  period,  although 
the  new  images  are  alone  to  be  worshipped,  it  was  been  arranged 
to  allow  darsan  of  the  Mulavar  to  the  public  for  two  hours 
every  day  from  12  noon  and  2  p.m.  As  soon  as  the  work  above 
the  Sanctum  Sanctorum  is  over,  •  Mahasamprokshanam  will  be 
performed  according  to  the  Agama  Sastras  and  the  public  will 
have  worship  to  the  Mulavar  Deity  as  usual. 

During  the  Balalaya  period,  the  rituals  were  conducted  by 
scholars  well-versed  in  Agama  Sastras  with  Sriman  Akulamannadu 
R.  B.  Srinivasa  Bhattacharya  Swami  as  Pradhanacharya,  assisted 
by  Sriman  Srinivasa  Bhattacharya  From  Nachiar  Kovil  and  Sriman 
Alankara  Bhattacharya  of  Srivilliputtur,  Sriman  N.  Kodhanda 
Ramacharya  from  Mysore  and  several  others.  The  scheme  of  the 
Balalaya  functions  were  conducted  under  the  initiative,  supervision 
and  guidance  of  Sriman  Akulamannadu  Parthasarathy  Bhatta- 
charya, Reader  in  Agama  in  Sri  Venkateswara  University  Research 
Institute.  Sriman  Archakam  Seshachalam  Dikshitulu  is  fortunate 
to  have  this  great  Kainkaryam  performed  during  his  term  of 
service  in  this  great  shrine. 


T.  V.  Gopalachari,  B.A.,  Dip.  Lib., 

(Dept.  of  Archaeology,  Southern  circle,  Madras-V.) 

6  &  ffN  INDIA,  the  ultimate  aim  of  life  is  Release  (Moksha),  and 
ew  art  is  one  means  of  attaining  this  aim  and  Moksha  is  a 
reintegration  into  the  Absolute,  (i.e.  one  with  Him)"  *and  this  art 
found  the  temples  and  statues.  These  temples  "  are  so  many  stages 
in  approach  to  moksha.  They  are  halting  places,  providing  rest  and 
support  for  one  unanimous  Tradition,  that  flows  through  the  word 
of  the  Veda  and  is  borne  along  by  the  ritual  in  invisible  and  multifod 
patterns."2  Further  there  is  a  saying  "  no  temple,  no  village  " 
and  so  we  find  that  in  ancient  India  whether  it  be  a  place  of  tradition, 
a  hamlet  or  a  city,  any  place  had  a  temple  of  its  own.  The  main- 
tenance of  a  temple  was  considered  very  sacred  and  they  were  looked 
upon  as  a  sign  of  prosperity.  It  is  also  said  that  men  ought  not  to 
live  in  places  where  there  are  no  temples3  and  the  Tevaram4  mentions 
that  places  without  Temples  are  unfit  for  purposes  of  residence, 
and  they  are  merely  deserts.  It  is  also  believed  that- the  land  will 
not  be  visited  by  famine  and  pestilence  as  long  as  the  temples  are 
well  maintained  by  the  ruling  race. 

It  is  therefore  we  find  temples  in  most  of  the  villages  in  this 
country.  Almost  all  the  members  of  the  ruling  race  associated 
themselves  with  these  temples,  either  by  way  of  repairing  or  making 
endowments  or  in  the  construction  of  temples  etc. 

These  temples,  by  the  splendour  of  their  massive  structure  and 
fine  sculpture,  prompt  the  worshippers  to  lead  a  life  of  purity  and 
devotion.  Again,  these  were  the  great  centres  of  learning  in  ancient 
India.  Further,  the  temple  served  as  a  mirror  in  which  the  socio- 
political conditions  of  the  land  were  reflected  and  there  are  good 
many  instances  to  show,  that  it  was  these  temples  that  saved  the 
people  from  the  jaws  of  famine  and  pestilence  by  selling  away 
the  temple  property  and  financing  the  people.5 

The  root  of  all  these  lie  in  Bhakti,  "  an  affection  fixed  upon 
the  Lord  "6  and  there  is  no  wonder  that  there  were  several  works  on 

*  '  Vimanas  '  are  the  domes  constructed  over  the  Garba-Griha  of  the 
temples  and  Ananda  Nilaya  Vimana  is  the  name  given  to  the  Vimana  of  Lord 
Srinivasa,  of  Tirupati. 

1.  Stella  Kramrish  :    The  art  of  India. 

2.  Ibid. 

3.  Avaiyyar  : 

4.  Tevaram  : 

5.  Majumdar   R.  C.  Corporate  life  in  India. 

6.  Sandilya  1.  2. 


In  addition  to  those  referred  to  above,  we  have  a  host  of  inscrip- 
tions wherein  references  to  Vimanas  are  made.  .  During  the  period 
of  Asoka  the  word  Vimana  was  used  to  denote  the  car  of  the 

As  has  been  already  stated,  the  members  of  the  Royal  family 
considered  the  act  of  associating  themselves  with  the  renovation 
of  temples  or  making  endowments  to  the  temples  as  a  special 
privilege  and  they  believed  that  "  if  the  measurement  of  the  Temple 
is  in  every  way  perfect,  there  will  be  perfection  in  the  Universe  as 
well."13  So  they  took  special  care  to  see  that  the  Garbha  Griha  and 
the  dome  over  it  were  well  maintained.  We  find  from  the  Ranga- 
natha  Inscription  of  Soundara  Pandya  that  the  king  "  having  covered 
with  gold  the  shrine  (Vimana)  of  Hari  (Vishnu)  at  Ranga  placed  in 

it  (an  image)   the  highest   being   (Parama-pums)  "14 /'built 

a  shrine  (Vimana)  of  Vishvaksena  "15  and  also  "built  three  golden 
domes  (Vimana)  by  which  (the  temple  of)  Sriranga  glitters  as  he 
(the  King)  by  the  (three)  crowns  worn  at  (his)  coronation."16  From 
the  Yenamaridala  Inscription  of  Ganapamba,  we  find  that  "  she' 
duly  placed  golden  pinnacles  on  the  holy  shrine  (Vimana)  of  the 
brilliant  Lord  Amaresvara  at  Sri  Dhanyankapura.""  From  the 
fourteen  inscriptions  at  Tirukkovalur,  we  find  that  the  lord  of 
Miladu... pulled  down  the  temple,  rebuilt  the  central  shrine... placed 
on  the  shrine  fine  solid  pitchers  (dome)  of  gold..."18  We  also  hear 
that  "  Vimarasa-nayakkan  caused  to  be  built  with  all  necessary 
characterestics  for  the  God  and  Gpddesses  at  Ponnudukki  "10  and 
we  find  that  Krishnaraja  Vadeyar  "  created  the  Chamarajesvara 
temple  together  with  its  precints,  Gopura  adorned  with  golden 
Kalasas  and  tower."20 

The  above  references  bear  ample  testimony  to  the  fact  that 
the  construction  of  the  Vimana  was  a  sacred  one  and  that  the  ruling 
classes  seized  the  opportunity,  whenever  there  was  one,  in  performing 
this  '  Kaimkarya.'  Of  all  the  places  in  the  temple  the  Garbha 

11.  Kamikagama  L.  91-93 

12.  Asoka's  rock  edicts  No.  IV.  Ep.  Ind.  Vol.  II  pp  451-467 

13.  Mayamata,    XXII,    92 

14.  Ep.  Ind.  Vol.  Ill  pp  11-17  verse     3 

15.  Ep.  Ind.  Vol.  Ill  pp  11-17  verse     8 

16.  Ep.  Ind.  Vol.  Ill  pp  11-17  verse  30 

17.  Ep.  Ind.  Vol.  Ill  pp     99-102  Verse  17 

.  18.     Ep.  .Ind.  Vol.VII  pp  145-147  No.  K  lines  5-7 

19.  Ep.  Carnat.  Vol  XII  Tumkur  Taluq  No.  19 

20.  Ep.  Carnat.  Vol    IV  Chamarajnagar  Taluq  No.  86 

13  T.   T,   D.   MONTHLY  BULLETIN 

religious  Art  and  Architecture  and  even  "  the  Silpis  are  instructed 
to  take  particular  note  of  their  construction,  on  pain  of  committing 
worst  sins  and  submitting  themselves  to  the  crudest  of  divine  visi- 
tations and  punishments."7 

There  are  many  works  in  Sanskrit  which  deal  with  temple 
construction,  Idol  worship,  iconography  and  such  other  topics.  At 
one  time  it  was  believed  that  there  were  as  many  as  1,20,00,000 
granthas  or  stanzas  on  the  subject  and  MANASARA  is  the  most 
perfect  one,  having  eloborate  and  exhaustive  details  chiefly  for 
temple  or  sacred  Architecture.  The  word  '  Manasara '  means 
that  it  was  written  by  one  Manasara8  and  it  may  also  be  interpreted 
as  a  science  of  the  essence  of  measurements.  The  class  of  people 
who  exclusively  practice  Silpa  Sastra  claim  Viswakarma,  the  divine 
architect,  as  their  ancestor. 

Manasara  Silpa  Sastra  discusses  the  construction  of  Vimanas 
and  Gopuras  in  temples.  While  discussing  the  temple  architecture, 
it  states  that  the  Gopura,  the  Vimana  and  the  Dwaja  Stambha  are 
to  be  constructed  in  such  a  way  that  all  these  lie  in  one  line.  It 
draws  distinction  between  the  Gopura  and  the  Vimana.  Vimana 
is  the.  small  tower  usually  built  over  the  Garbha  Griha  (Sanctum 
Sanctorum).  Whether  big  or  small,  all  temples  will  have  Vimanas 
and  it  varies  from  temple  to  temple.  Only  the  main  shrine  will 
have  the  big  Vimana  and  the  auxiliary  deities  attached  to  the  main 
shrine  will  have  Vimanas  of  smaller  size.  Among  the  various  parts 
of  the  temple,  the  Garbha  Griha  is  the  most  important,  as  it  is  here, 
that  the  deity  is  worshipped.  Further  it  will  be  interesting  to  note 
the  origin  of  the  inner  dome  i.e.  the  Vimana. 

Etymolpgically,  the  word  Vimana  implies  an  object  measured 
(from  root  ma)  or  prepared  or  made  in  various  ways,  conveyance, 
a  heavenly  car,  a  temple,  the  palace  of  an  emperor,  a  tower  sur- 
mounting the  sanctuary  (Garbha  Griha)  which  is  made  in  the 
centre  of  the  temple.  There  are  many  references  to  the  Vimana  in 
the  Epic,9  Puranas,10  Agamas  etc.11  Thus  we  see  that  the  '  Vimana  ' 
was  known  to  our  ancients  and  it  was  used  in  different  meanings 
in  the  age  of  the  holy  scriptures.  (Vjedic  and  Post  Vedic  periods) 

1.     Ananthalwar,  M.A.  :     Indian  Architecture. 

8.  "   Manasara  rishna  krita  sastram 

Manasara  Viditani  krama  sidhih  " 

9.  Ramayana  1,5,16  etc.,  and  Mahabharata  1,185,23. 
10.     Agni  Purana  Ch.   104, V.  14-15  (Under  Prasada) 

14  *  T.    T.   D.   MONTHLY   BULLETIN 

Griha  and  the  dome  covering  it  (Vimana)  are  specially  sacred 
bscause  as  the  bhakta  "  enters  the  temple,  he  is  overcome  by  the 
grandeur  of  the  inner  dome.  His  pilgrimage  culminates  in  the 
Garbha  Griha,  the  inner  shrine.  Its  coolness  and  fragrance  so 
different  from  the  worldly  experience  that  is  his,  suppresses  for 
a  moment  the  vital  movements  of  his  body.  Out  of  the  surrounding 
darkness  there  arises  before  him  the  almost  imperceptible  outline 
of  the  deity  as  the  nickering  lights  throw  shifting  shadows  on  it. 
He  is  overwhelmed  by  his  own  insignificance.  He  sees  the  deity. 
He  finds  the  fulfilment  of  the  aspirations,  which  have  so  far  remained 
inarticulate,  becomes  articulate  in  those  outlines.  He  feels  that 
he  is  in  a  higher  world  surcharged  with  divine  power.  When  he 
bows  before  the  deity,  he  feels  himself  in  the  presence  of  God."21 
Such  a  thing  is  to  be  experienced  rather  than  explained.  Even  to 
this  day  any  Bhakta  who  had  the  privilege  to  offer  prayers  at  the 
famous  shrines  of  Srirangarn,  Tirumalai,  Kanchi  and  Tirunarayana- 
puram  will  vouchsafe  for  it. 

Among  the  108  Vaishnavite  centres,  Tirumalai  is  an  important 
pilgrimage  centre  and  the  presiding  deity  Lord  Srinivasa  in  his 
standing  posture  invites  the  Bhakta' s  and  by  placing  his  left  hand 
at  the  waist  signifies  that  the  Ocean  of  Sanisara  is  only  waist  deep 
and  by  his  Vaikunta  Hasta  directed  towards  His  Feet  tells  them, 
that  Moksha  lies  at  His  feet.82  The  entire  surrounding  is  saturated 
with  happiness  and  joy  and  the  dome  over  the  Garbha  griha  is 
rightly  called  as  the  ANANDA  NILAYA  VIMANA.  Just  as  we 
have  seen  many  Royal  personages  associating  themselves  with  the 
renovation  of  temples,  construction  of  Vimanas  in  other  places, 
we  have  many  inscriptions  ranging  from  the  51st  year  of  reign  of 
Ko-Vijaya-Dantivikrama  Varman28  ofPallava  line  (about  839  A.C.) 
to  the  kaliyuga  year  5010,  kilaka  (1909  A.C.)24  which  give  a  long  list 
of  persons  who  have  done  the  Vimana  Kaimkarya  at  the  Ananda 
Nilaya  Vimana. 

Some  of  these  inscriptions  besides  registering  the  donations 
made  by  several  persons,  registers  military  achievements  and  wars 
which  are  of  great  historic  value.  The  various  inscriptions  relating 
to  the  Ananda  Nilaya  Vimana  show  that  whenever  they  (Kings) 

21.  Munshi  K.  M  :     Saga  of  Indian  culture. 

22.  Sri  Vedantha  Desika  : 

23.  T.  T.  D.  Inscriptions.  No.  219  G.T. 

24.  T.  T.  D.  Inscriptions.  No.  242  T.T. 


were  successful  in  their  campaigns  or  whenever  their  owes  were 
fulfilled,  they  used  to  show  their  gratitude  to  the  Lord  by  way  of 
effecting  repairs  to  the  already  existing  temples,  constructing  new 
ones,  making  endowments  in  the  form  of  lands  and  jewels.  And 
the  Garbha  griha  being  the  most  sacred  and  most  important  part 
of  the  temple,  it  was  considered  that  the  building  of  the  Vimana 
or  renovating  it  was  considered  as  very  sacred  and  would  please 
Him  and  thereby  invoke  His  blessings.  Hence  the  Royal  bene- 
factors undertook  the  work  of  Gold-guilding  of  the  Ananda  Nilaya 
Vimana  at  the  Srinivasa  Temple  at  Tirumalai. 

The  first  and  foremost  among  the  benefactors  associated  with 
the  Ananda  Nilaya  Vimana  was  Jatavarman  Sundara  Pandya  I. 
The  whole  of  the  peninsula  right  down  from  the  Godavari  was 
under  his  sovereignty  and  his  prasasti25  represents  his  achievements. 
After  his  triumphs  over  the  Cholas,  Pallavas,  Telugu  Pallavas  and 
the  Kakatiyas,  he  performed  Virabhishekaham26  for  himself  at 
Kanchi.  He  also  defeated  the  Andhra  King  as  well  as  the  king  of 
Orissa.27  He  had  the  Ananda  Nilaya  Vimana  plated  with  gold  in 
1260  A.D.  and  the  inscription  referring  to  the  gold  guilding  runs 
as,  "  (O  !  King)  Sundra-Pandyadeva '  the  brilliancy  (of  your  body 
excels)  the  lustre  issued  by  the  golden  vase  (fixed  by  you  over  the 
temple).28  He  did  a  similar  service  at  Srirangam  and  Chidambaram 

Then  comes  Saluva  Mangideva  Maharaja,  a  general  under 
Kumara  Kampana  Udaiyar  who  helped  him  in  his  expeditions 
against  the  Sambuvarayas  and  the  Musalmans  of  Madura,  fixed  a 
golden  Sikhara  (vase)  on  the  Vimana  (dome)  of  the  Tirumala  deva 
(Tiruvengalanatha)  on  Saturday  the  10th  (lunar)  day  of  bright 
fortnight  in  Ashada  in  the  (cyclic)  year  Vikari,  corresponding  to 
the  victorious  Saka  year  1281  (6-7-1359  A.D).2D 

The  third  among  the  galaxy  of  benefactors  to  be  associated 
with  the  renovation  of  the  Ananda  Nilaya  Vimana  was  Amatya- 
sekhara  Mallana  who  was  a  minister  under  Devaraya  II.  He 
governed  the  Chandragiri-rajya  and  completed  the  construction 
of  Tirumani-mantapam30  and  made  arrangements  for  Naivedyam 

25.  T.  T.  D.  Inscriptions.  No.   175  T.T. 

26.  T.  T.   D.  Inscriptions.  No.  231  &  240  T.T. 

27.  T.   T.  D.  Inscriptions.  No.  231 

28.  T.   T.  D.  Inscriptions  Vol  I  No.     49  (No.      172  T.T.) 

29.  T.  T.  D.  Inscriptions  Vol  I  No.  179  (No.  1237  T.T.) 

30.  T.  T.  D.  Inscriptions  No.  88  T.T. 


and  Nityadipam  for  the  Lord  of  the  seven  Hills.     Besides  these,  he 
renovated  the  Ananda  Nilaya  Vimana  in  1417  A.D.81 

The  fourth  and  the  most  important  king  to  be  associated  with 
the  renovation  of  this  Vimana  was  Sri  Krishna  Devaraya.  Inspite 
of  the  heavy  administrative  reform  and  the  number  of  campaigns 
which  Sri  Krishna  Devaraya  himself  had  to  lead,  he  found  time 
to  pay  as  many  as  seven  visits  to  Tirupati  in  the  course  of  nine 
years  and  on  each  occasion  he  made  presents  worthy  of  his  status 
and  "his  visits  to  Tirupati  seem  to  be  intended  more  or  less  as 
thanks-giving  whenever  he  actually  achieved  something  very  satis- 
factory."82 He  was  the  only  monarch  who  paid  the  maximum  number 
of  visits  to  this  famous  shrine  at  Tirumalai.  One  would  really 
wonder  being  pre-occupied  with  problems  of  the  state,  how  he 
could  find  time,  but  the, fact  that  Sri  Venkatesvara  was  the  venerated 
patron33  God  of  Sri  Krishnadevaraya  explains  his  frequent  visits  to 
Tirumalai.'  And'  this  is  further  strengthened  by  the  fact  that  he 
dedicated  his  AMUKTAMALYADA  to  Lord  Venkatesa.3*  Among 
his  seven  visits  to  Tirupati  Sri  Krishnadevaraya's  fifth  visit  made 
on  the  10th  day  of  Pushya  in  the  year  Dhatu,  Saka  1438  (2-1-1517 
A.D.)  was  at  the  end  of  his  Kalinga  campaign  and  he  presented 
this  time  a  costly  necklace  and  pendant  along  with  30,000  gold 
varahas  for  guilding  of  the  Ananda  Nilaya  Vimana  and  he  also 
made  other  endowments.  This  is  a  clear  indication  of  his  satis- 
faction at  the  glorious  termination  of  his  campaign.  The  gold 
guilding  of  Ananda  Nilaya  Vimana  with  the  30,000  varahas  of 
gold  endowed  by  Sri  Krishnadevaraya  was  completed  on  Thursday, 
combined  with  the  star  Svati,  being  the  5th  lunar  day  of  the  bright 
fortnight  of  the  kanya  month  in  the  cyclic  year  Bahudhanya, 
current  with  the  Saka  year  1440  (9-9-1518  A.C.).35  There  are  as 
many  as  54  inscriptions  which  record  all  the  benefactions  made 
by.  Sri- Krishnadevaraya  and  his  two  queens  during  their  visits. 

Among  the  Vijayanagar  kings,  the  name  of  Vira  Narasinga 
Deva  Yadavaraya  was  also  associated  with  the  Ananda  Nilaya 
Vimana.  He  is  supposed  to  have  performed  the  Tularohana 
ceremony  (weighing  himself  against  gold)  and  presented  that  gold 

31.  T.  T.  D.  Inscriptions  Vol  I  No.  198  (No.     235  T.T.) 

32.  S.  K.  Aiyangar  :     A  history  of  Tirupati,  Vol.  II  Page  57 

33.  Manucharitram,  Canto  I  verse  47  ;  Canto  III  verse  1  and  Parijatapa- 
haranam  canto  IV  verse  1. 

34.  Canto  I  verses  46-49. 

35.  T.  T.  D.  Inscriptions  Vol  III,  No.  81  (No.  576  T.T.) 


to  the  temple  of  Sri  Venkatesvara  for  the  guilding  of  the  Vimana 
and  other  structures  and  this  seems  to  have  taken  place  simulta- 
neously with  the  fixing  of  kanaka  kalasa  over  the  Vimana  by  Jata- 
varmana  Soundara  Pandya  I.38 

The  gold  guilding  of  the  Anada  Nilaya  Vimana  for  the  fifth 
time  was  done  in  1630  A.C.  by  Kotikanyakadanam  Tatacharyar 
of  Kanchi  during  the  reign  of  Venkata  L8T  For  the  sixth  time  Adhi- 
kari  Ramalakshmanadasa,  one  of  the  brother  disciples  of  Sri 
Mahant  Prayagdasa,  arranged  for  fixing  of  the  kanaka-kalasa 
(golden  vase)  over  the  vimana  of  Sri  Venkatesvara's  central  shrine 
on  the  5th  lunar  day  of  the  bright  fortnight  of  the  month  of  Asvayuja 
in  the  year  Kidaka,  current  with  the  Kaliyuga  5010  (30-9-1908  A.C.). 
Thus  we  see  that  attempts  to  complete  to  cover  the  Ananda  Nilaya 
Vimanam  with  gold-gil ted  plates- was  done  at  six  different  times 
since,  it  was  originally  started  in  about  1260  nearly  700  years  ago. 

Due  to  long  passage  of  time  the  Vimanam  has  lost  its  brilliance, 
and  the  covering  was  found  to  be  disturbed;  while  the  masonry  work 
decayed  and  allowed  rain  water  to  drip  in  the  sanctum  at  intervals. 
The  Tirumalai  Tirupati  Devasthanams  found  it  therefore  necessary 
to  repair  the  structure  and  replace  the  old  plates  by  new  ones. 
The  entire  work  is  estimated  at  Rs.  16,00,000.  The  height  of  the 
Ananda  Nilaya  Vimana  is  37'  8"  including  the  kalasam  with  a 
square  base  of  27'  4".  The  gold  received  in  the  Hundial  had  been 
preserved  for  sometime  for  the  purpose,  purified  and  drawn  into 
pure  gold  bars  and  converted  into  thin  leaves  for  being  applied  at 
the  copper  plates,  which  will  cover  the  Vimanam. 

Every  attempt  is  being  made  to  keep  up  the  old  features  and 
panals  of  the  existing  Vimanam.  For  this  purpose  photographs  of 
each  were  taken  together  with  the  measurements,  and  actually  had 
a  replica  of  the  Ananda  Nilaya  Vimana  constructsd.  The  Vimanam 
was  divided  three  sections  and  each  section  is  being  10'.)"%  10'  9" 
and  16'  3"  respectively  and  in  the  first  section  i.e.  in  the  bottom 
most  section  there  are  no  figures  carved.  It  is  only  in  the  second 
and  third  sections,  we  have  the  figures.  There  are  40  figures  in  the 
second  section  and  19  in  the  third  section.  Since  the  third  section 
is  circular  in  form  and  the  second  section  is  rectangular,  we  have 
the  corner  places  left  vacant  and  in  this  we  have  the  lotus  with  two 

36.  T.  T.  D.  Insc